ben es Saal“UNIVERSITY OF VIRGINIA LIBRARY 496503Se hye esses CE eabseae pieci j j A i (a i ‘ UNIVERSITY OF VIRGINIA CHARLOTTESVILLE LISRARYPend ¢, abt eee deat ieearinate rye ag ree cetHuman Nature MEN AND WOMEN EXPOSED. TREATING OF EVERY CHARACTERISTIC, BOTH GOOD AND BAD. OF THE VARIOUS TYPES OF MAN AND WOMAN. AS THEY EXIST, AND AS MANIFESTED IN EVERY-DAY LIFE, GIVING TE TRUTH, THE WHOLE TRUTH, AND NOTHING BUT THE TRUTH,” By Pror. A. E. WILLIs, Lecturer, Physiognomist and Phrenologist. FOURTH. EDITION. ILLUSTRATED, REVISED AND CONDENSED.EwrerneD ACCORDING TO AcT oF CONGRESS IN THE OFFICE OF THE LIBRARIAN OF CONGRESS, AT WasHINnGTON, D. C.PREFACE. THERg is no subject of greater importance to man than the study of himself, first; and, secondly, of his fellow-men. There are no sciences better adapted to aid in this study than phrenology and physiognomy. The examination of these sciences not only reveals the laws of the mind, but proves to be one of the best means of educating and developing those faculties which are especially necessary to the efficient performance of the active and practical duties of life. Unfortunately, only a few of our people have cared to gather information from the rich fields of knowledge into which these sciences would lead them; while some are so strongly prejudiced that they prefer to go through the world ignorant of this whole subject, rather than to open their eyes and let the light of new truth dawn upon them. There are others who are careless and indifferent, seldom acquiring any scientific knowledge, unless it is forced upon them; and still another class, who fear phrenology because of its power to disclose their secret faults—if it would only flatter them, they would gladly embrace it. A hungry man, in his right mind, will not refuse good, wholesome food; nor will a wise man reject practical, useful knowledge, no matter whether it is palatable or otherwise. Truth is no respecter of persons; neither does it array itself in unseemly garments, nor in an” way injure the individual who seeks and finds it, and is governed by it. The honest, progressive man is always in love with it, and his reward is as great and lasting as Truth itself. Notwithstanding the opposition that was at first exhibited to these sciences (as to all new inventions and doctrines), they are rapidly gaining in popular esteem, and are now recognized and studied by many of the most intelligent and influential minds of the age. The author’s aim in this work has not been to treat these two sciences in a learned, technical or theoretical manner, but rather to take up their practical side and bearing, and make them more popular and compre EA oe Br DT ASE sah ms SrRRSS mere sont cea est al go rate ne POM oo pe ane aed aorPREFACE. hensible to the masses, by presenting human character as seen and mani- fested in every-day life. Hence, I have selected a variety of subjects, and written on them from a physiognomical and phrenological point of view. The author of this book makes no pretensions to rhetorical finish, that kind of writing is hardly adapted to such a work. My purpose has been to express my thoughts in plain, simple language, so that every person, who has learned to read and write, will be able to comprehend my statements. I believe the too liberal use of foreign and high-sounding phrases (those hard to pronounce and not in common use) in scientific works is one of the chief reasons why such works are not more generally read and liked by the public. I have endeavored to/describe human nature just as it exists in all classes of society, and in its public and private manifestations, without any flattery on the one hand, or exaggeration and magnifying of imper- fections on the other. Like an honest. and true man, my earnest desire has been, to present in this book “the truth, the whole truth, and nothing but the truth.”Sage ag ooni 3}Contents. Se VVVUVVVTWV|!w ; Vvuvwvw Te www Hee Ww Chapter [L. po OF CHARACTER, Chapter IL. EXPRESSION, . 27 Chapter III. BLONDES AND BRUNE TITNS 063) 0 ae Chapter IV, HONESTY AND DISHONESTY; (0.0 3) aco a Chapter V. iW i FLATTERY, CONCEIT AND VANEDY (05) 33 tea | Chapter VI. . BUSINESS SUCCESS AND PATEUR Ge 6 oe i | Chapter VII. ij : i EMEA LION, 2 2 oe 159 \ 1 Chapter VIIL i Soe MOM many i at ee 188 | ti Chapter IX. ul q meMmAN SPIRIES, GOOD AND BAD? 4.) joy &E Chapter X, i | | BRS WOKCWG 6 a ta er ee 48 Chapter XI. CONFIDENCE-MEN AND_BLACKMAILERS.a {casa R ey ha pedir oe a ey ns 2 i t 27 Teeee eT) TRH SIGNS OF CHARACTER, Indications of a Fine Mind—A clear-thinking Mind—An harmonious Character—A Mind that loves and appreciates that which is Beautiful—Is Beauty only skin deep ?— Beautiful Eyes—Large, round, full and projecting Eyes—Excessive Passion—Laxity of the Passions—Pain and Pleasure—Dimples in the Cheek—A Suspicious Nature— Revenge—Sagacity— Necessity of further discovery. It isnot my intention, in this work, to enter into an elaborate description of the signs of character. Most books on this subject are too extensive and complicated for the public to peruse. My aim is to awaken in the mind of the reader sufficient interest to study for him or herself, by mentioning, in a brief manner, a few unmistakable signs. A fine mind is always indicated by a fine organization. As well ‘ook for the sun to shine at night, as to see elegance, taste, refine- ment and delicacy of thought in one whose body ts rough, coarse and common. The skin of such a person should be pure-looking, soft, even, and of fine texture. The hair should likewise be very fine and soft. /Mind molds and rules the body, and not the body the mind; therefore, if the mind is not finely organized, neither is the body. By fineness of mind I mean texture or quality. Every person knows the difference between fine and coarse cloth. «The course cloth may be the most serviceable for every-day wear, but the fine will be the most valuable, and therefore the most prized and taken care of, and will be used only on extra occasions. So with a fine and coarse mind—the latter may be good and moral, and best adapted for the common duties of life, but the former will be contented only in the higher, loftier and purer pursuits and walks of life. A clear-thinking mind is evinced by a dark, sallow complexion. Such persons are generally calm, cool and collected—are definite, precise, systematic and comprehensive in their views and manner of saying and doing things. They seldom get confused in their ideas, and express themselves clearly and positively. A harmo-SIGNS OF CHARACTER. 15 nious character, or one that is evenly balanced in the moral, social, intellectual and executive faculties, is manifested. first, by a general fullness and uniform appearance of the head. The skull should pre- sent an even surface—no bumps, because they indicate that there is a deficiency of some other bumps (or more properly speaking, organs) near by, or. else the other organs are too large, and there is an excess of some kind. A head that presents the appearance of hills and valleys will show inconsistencies and contradictions of character, and a liability to extremes. Not only should the head be even, but also equally developed and proportionate. It would be difficult to describe just what shape the head ought to be. A phrenological plaster-of-Paris head, with all the organs marked on it, will give you the best idea. The second sign is proportionate and beautifully or properly-formed features. If the nose is concave or convex, the mouth unpleasant to look at (having a peculiar or objectionable expression around the corners), the chin deficient, and the eyes fixed, staring or evasive, look out for some odd and mean trait of character. A mind that loves and appreciates that which is beautiful must have beautiful features, which consist in fine, delicate and har- monious combinations of form, connected with a pleasing and lovely expression. Form is the basis or frame-work of beauty; and two things or conditions are necessary to produce human beauty. First, the body, which is form; second, the soul or spirit, which gives expression through the form. These two qualities combined constitute what we term beauty. When I speak of beauty I mean the highest type. In some persons we see an excess of mere physical beauty; in others, an excess of mental and moral beauty; and in a third class we see the physical and moral about equally combined. So there are many kinds and combina- tions of beauty, just as there are many kinds and combinations of colors. There are likewise many different tastes in regard to beauty. What one person admires another does not. So in regard to colors; some like red, some blue, some green, some violet, and soon. As arule, people like colors according to their passions or sentiments, and they appreciate and are fascinated by that kind of beauty which is a reflex of their own mind or soul. It is an old saying that beauty is only skin-keep. I do not con- sider that true beauty in which the moral and social faculties de16 SIGNS OF CHARACTER not lend their molding influence. Snakes have pretty skins, but we shudder at the very sight of them. A pretty face, therefore, that, on close inspection, reveals deceit, cunning, ur any kind of wickedness, cannot be called beautiful. Addison has justly said that no woman can be handsome by the force of features alone, any more than she can be witty by the help of speech only. It is by the force of thought that the expression of virtue or vice is writ- ten upon the countenance, and the features improved or degraded. Beauty of mind and beautiful features are therefore inseparably connected: for as a man thinketh so he will appear, and his face will be a mirror.in which a skilled physiognomist can discern the ruling passions of the soul. Be careful as to how far you trust or place confidence in persons who are very forward and bold, especially if they are anxious to pry into your secrets and private affairs. They are apt to be thievish or tainted with immorality. Loud talkers are also subjects of sus- picion, as far as their morals are concerned. Small secretiveness and an emotional nature will naturally incline a person to speak louder than one possessing large secretiveness and a cool disposition, But the class I particularly refer to are persons who always aim to attract the attention of every person in the room, or on a steamboat or railway car, on the streets and other public places, by talking loud enough to be heard above everybody else. When a woman does it you may know she is either vain and crazy to be taken notice of, and be the center of observation, or else she is fast; rest assured either modesty or virtue are wanting in such a woman. And when a man does it you may at once conclude he has more gab than sense, more blow and brag about him than genuine talent. Young women who snicker and laugh out loud at theaters or any public place of entertainment, and bore men to take them to such places, are, as a rule, bold, cheeky, saucy, impudent and immodest in their behavior; and the less young men have to do with such girls or women the better for them financially as well as morally. There is great necessity of being guarded and cautious in read- ing persons from mere appearance, or their assumed, affected and dignified mode of conversation and actions. Persons that are reti- cent, reserved, evasive and mysterious in their ways of acting and general conduct, are subjects of suspicion, and are to be mistrusted more than those who are just the opposite.The Celestial or Baby nose; mild, The Jewish nose; commercial, trad- docile and amiable disposition; likewise ing, speculating; love of money, property, The op- etc. ‘Observe the width of the lower part of the nose, where it joins the nostril; also the convex outline, ! indicative of female character. Slow to act, suspicious and reserved, posite of the Jewish or Roman nose. Observe its concave shape. . . . 4 2 - c harani Vang A well formed nose, indicating strength and development of Character; tong : ’ : 14 - > + +} = 1 + \in J = ¥ f re Jers 7} nNerson Doserve the sipn of originality, aS seen 1 the drooping septum. Tt renders person . ae ae ee AVY] loins ines rather odd, and unlike any onc else in their way of saying and doing things. Quite reformatory Are partic- glarly interested in anything new—new theories, plans, sciences, etc. in character. owing Lari din eee ee ee SSeS A 3 E © r t bf f A coms aan pi NC agg ee me erase Spam &The turned-up nose. Pert; quick to feel, think and act. ‘Easily offended over trivial things. Not much force of charac ter. If the point is sharp, have a scolding disposition and fiery temper. and after considerable study, I noticed and concluded that it ] having a clear, natural insight into business affairs, being abl make it a success, imparting what I propose to call dusiness scent, ¢mell business as easily as a dog can smell and trace his mastet. The Roman nose; generalship, long. headed, far-seeing; combative; great force of mind; argumentative, opposing, resist- ing, conquering and subduing, Observe the conves shape, which is always indica- tive of a combative spirit in some form. The peculiarity of this nose is that it all seems to be crowded down to the point. Ig projects far out from the lip, but does not turn up or down, It t is an uncommon nose; elonged only to persons e to see what will pay, and for such a man carSIGNS OF CHARACTER. 19 When men and women get drunk and quarrelsome they show and act out their real animal natures—that is, whatever animal, fish, bird or reptile a person resembles in his disposition, he will show to perfection when intoxicated or enraged. If he has a low, vicious, mean or savage nature, he will manifest it; or if he resem- bles an animal or reptile of that nature, he will act like the brute he takes after. If a man has a mild, docile and harmless nature, like a sheep, deer or dove, for instance, he will never hurt anybody or be quarrelsome, whether drunk or angry. Beautiful eyes, having finely arched and dark eyebrows, are not common in men, and they indicate, in the man who is fortunate enough to be so divinely blest, a genuine, natural-born artist —one who has the soul to appreciate that which is beautiful and lovely. In woman they denote a love and desire for pleasure, beauty and the opposite sex, combined very often with a good deal of deviltry. . The characteristics of this eye may likewise be found the same in both sexes. Wherever a lovely eye is seen, whether in man, woman or beast, there you will find some admirable trait of character; and wherever a mean-looking eye is to be seen, rest assured there is a mean disposition of some kind behind it. A person with large, round, full and projecting eyes, that in appearance resemble those of an owl or a cat, has a disposition that is either timid, stupid, foolish, double-dealing or two-faced, and generally acts as though he were half-frightened, half-scared and afraid of you. Excessive passion or abuse of the sexual organs shows itself in and around the eyes—gives a sort of dull, heavy, striking and sometimes fascinating look. When the lips have a deep red, almost crimson color, it indicates immorality or a strong passional nature, one that is liable to yield to temptation. Laxity of the passions causes the lips to separate, open, and imparts to the lower lip a drooping, hanging appearance; while self- control and stringency cause them to close and present a tight, com- pressed appearance. When both conditions are equal—that is, the passions strong, but under control, the lips will have a full, curving, but closed and aatural appearance, neither open nor compressed. Pain is objectionable, though not injurious; pleasure is agreeable, hence the love of it, like money, knows no bounds, and has a tendency20 SIGNS OF CHARACTER. to lead one into excess. Therefore, those most fond of pleasure are in the greatest danger of being led astray and finally ruined. The more people develop their selfish natures the more they cramp their souls and the smaller they become; on the same prin- ciple that women cramp their waists by tight lacing, injuring their health and spoiling the natural shape of their bodies. Thus selfish- ness injures the character of the soul and mars its facial expression, whereas generosity expands the soul and makes it beautiful. Excess of reason and calculation may lead a man to stinginess, avarice or extreme economy, especially if the lips are thin and cau- tiousness large. In men of genius the convolutions of the brain are deeper than in persons of ordinary talent; hence there is a greater amount and surface of neurine or gray matter, which is the thinking part of the brain, and is indicated by the uneven or hilly appearance of the skull. In sluggish persons, and those of common minds, the skull is much smoother. Sharp, bony knuckles, indicate persons who are fond of physical exercise, hence are good walkers and workers; but fleshy hands, that scarcely show any knuckles, belong to lazy persons, and if the flesh is soft and flabby, they are simply useless individuals in the world-——almost too lazy to exist. They prefer to sit down and take things easy, or ride everywhere they want to go, and are per- fectly contented in doing nothing, except to eat, drink, sleep and lie around the house. A person of taste and refinement may be known by fine, soft and neat hair, while a dirty, slovenly person, will have coarse hair and an untidy, slouchy appearance of the whole head. The fine hair of the rabbit, in contrast with that of the hog, will serve as an illustration. With the nervous temperament excessive, the affections are often inconstant, fictitious and sickly rather than firm, hearty and real, and the judgment not trustworthy. There is, also, a great desire for novelty and change, with a ready capacity to learn and forget, and extreme or abnormal sensitiveness. Goethe says nothing is more significant of a man’s character than what he finds laughable, and I may add, also, the kzud of laugh. Rowdies may be known by their laugh on the street as far as they can be heard. Wise men and fools do not laugh alike, nor deSIGNS OF CHARACTER. Zt rough, ignorant people laugh the same as the refined and intelli- gent. There is the suppressed, secretive laugh, in contrast to the loud and open. The giggling laugh, and the hearty, whole-souled laugh, are easily distinguished and recognized by observation and attention. There are few things more depressing to the mind and injurious to the body than grief, fretting and turning one's self inte a sort of living sepulchre; and nothing more healthful than hearty, whole-souled laughter and a cheerful, contented mind. There is a time to laugh, however, and a time when it is im- proper. There are things worth laughing at, and things that are not. Sensible, intelligent people do not laugh unless they see or hear something worth laughing at; but silly, nonsensical people laugh at things that are not worth noticing—laugh when hey should not, when there is nothing to laugh at, and even on sacred Or serious occasions. Dimples in the cheek indicate a good-natured, lovable and merry disposition, fond of being petted, and susceptible to the charms of music. They are found only in round and full forms and with blonde or light complexions, not in the dark and angular faces. When seen in the chin, they are said to indicate a desire to be loved, love of society and a warm nature. Sagacity is indicated by a short, round neck, which seems set in the shoulders, as Dr. Simms, the physiognomist, justly observes. Napoleon Bonaparte, General Grant and D. L. Moody, the evangel- ist, are good illustrations. On general principles, large-boned people are more honest, solid and reliable than small-boned persons, and have more enduring constitutions and stronger characters,—like Lincoln, Jackson and the Duke of Wellington, the first and last being made up of more bone than any other material. The most useful animals to man, such as the horse, ox and camel, are large-boned, and have wonderful physical endurance; whereas some of the most useless and deceptive animals have small bones, though plenty of muscle, such as the fox, skunk, porcupine, panther, and animals of the cat tribe. Small-boned people, however, have more of the warm and social nature and are inclined more to music. All savage and destructive animals have heads formed on the broad and flat, or round principle, such as lions, tigers, leopards and ratuiesnakes. All timid, docile and inoffensive animals have narrow7 ron a ts er RDG KES Sena ar rsh a tetecad ated ar tee Get eeeTess Spence ste tren nn rap aye eeanee th enn 22 SIGNS OF CHARACTER. heads between the ears, and are generally long-faced, like the horse, deer, hare and rabbit. So men, as a rule, with wide heads from ear to ear, have more force, management and executive ability than men with thin heads. If the head is very broad and deficient in moral and intellectual faculties, then the possessor of such a head may, On provocation, become rough and brutal in his treatment of animals or other persons. But when a wide head is well balanced with the intellectual and moral organs, you have talent, worth and power combined. A person with such a head will try and develop, put into execution or carry out any new or general idea he may have —in other words, thoughts become actions. Hence, force, energy, policy, push, management and business ability or tact is generally found in such heads, though a man may have large energy, will-power, enterprise, ambition and business ability, where the head is long and of only natural width, as also a man with a wide head may be so constituted as to lack executive ability; the reader must take observations in order to discriminate for himself. There are three distinct forms of faces in, the Caucasian race: the round, oblong, and pyriform or egg shape; each form having a character peculiar to itself. With the round, plump face we find contentment, ease, pleasing natures, willing to accommodate them- Selves to others; they are yielding, pliable and easily pleased. Oblong form—strength of character, power, greatness, success, Clear judg- ment and business talent. Pyriform —sensitive, brilliant, intense; inclined to be fickle or changeable, imaginative, quick, sharp and keen rather than powerful. Whenever a man aspires and claims to know or do something, or advocates any new truths or doctrines that are not fashionable Or popular to the public mind, their prejudice will at once be aroused, and they will denounce him as a quack or humbug. On the same principle, when an individual assumes to know more ona given subject, and attempts or offers to give instruction to a con- ceited person, he will turn up his nose, despise and reject not only the information, however valuable it may be, but also the individual, and most likely, if in his power, hold the person up to ridicule and scorn, or when the Opportunity is afforded, make al] sorts of fun out of the subject and person. Such is generally the course of action pursued by people (of whom there are not a few) who are altogether too wise in their own concetSIGNS OF CHARACTER. A suspicious nature is generally found with a long, hooking nose and large human nature, a faculty located in the center and top of the forehead. If large secretiveness be added, you may be Sure to find suspicion with such a nose. Such persons suspect, surmise or imagine the existence of something without any reason for so doing. Suspicion, therefore, is the opposite of faith, the nature of which is to believe a thing without evidence. Jealousy, the mind’s toothache, that gnawing worm that eats out the happi- hess of thousands, arises from a mixture of suspicion and a desire to be loved. The latter condition being indicated by the indented or dimpled chin. Many husbands and wives keep themselves and their companions in a state of mental torture through their un- founded and cruel suspicions. Revenge, or retaliation, will generally be found in persons hav- ing a hollow in the center of the forehead; also in dark races, or individuals of dark hair and complexion. The dark races are cer- tainly more inclined to revenge than the light. An implacable disposition may be read in the protruding under lip. A strong social nature is shown in open, protruding, red lips, especially when the cheeks are full, the abdomen large, and the eyes bright, large and expressive. The individual may be quite sociable without all these conditions, but rest assured where you see small eyes and compressed and thin lips you will find a lack of real social nature, that kind of nature that is spontaneous, warm and demon- strative. You must make a distinction between a friendly, sympa- thetic nature, that can be warmed up on certain occasions, and manifest friendship toward those they become thoroughly ac- quainted with, and that Christ-like, outgoing nature that has a kind word and hearty shake of the hand for the stranger as well as the friend. Cats and dogs are sociable when they become ac- quainted, and human beings ought to be a step in advance, a de- gree above animals, and be sociable without friendship acquaint- ance. The largest and most active organ or organs of the brain will determine the general tone or character of conversation. Thus, if approbativeness is the ruling faculty, the social conversation of those possessing it will be chiefly about themselves, their own busi= ness and social affairs, or those relatives, friends and acquaintances. they may feel it to be a credit or beneut to themselves to speak 4f,24 SIGNS OF CHARACTER. If amativeness and conjugality are the largest they will talk much about the opposite sex, courtship, marriage and love affairs in all their various phases. What people think about the most, they like to talk about when they have the opportunity. If they are intelligent they will talk intellectually. If really pious they will love to talk on religious subjects. If very social they will talk about social topics. If wicked and licentious they will say wicked things, and their conversation will be too dirty, filthy and foul to listen to. I have known even Christian men to tell some of the most licentious and corrupting stories I ever heard. Who can cal- culate the number of young minds that are poisoned and may be ruined by evil communications? One smutty story will do more harm than a dozen sermons will do good, and will cling to the memory longer than anything that is good. Men are punished for writing, publishing and selling obscene literature; and ought not any man or woman to be arrested and punished in some way for giving vent to vile ideas in verbal language? Men who curse and swear, and write smut on the walls and doors of public and private places should be severely punished; it is degrading to the lowest degree, and springs from a corrupt mind. The perverted condition of the love propensity is the cause of all moral filth, swearing in- cluded. Although much has been done to enable us to perceive the character and disposition of the mind from external signs in the body, there is need of other discoveries. The same faculties mani- fest themselves in various ways in different persons. It is the education of the faculties, or lack of it, that makes up the diversity of their manifestations as much or more than the faculties them- selves. Hence the phrenologist, before he can be perfect, must discover a method by which he can determine or read in what manner and under what influence each faculty has been developed. I believe that these conditions, and the peculiar disposition of each person imparted by the animal propensities (or the organs lying at the base and interior of the brain), must be observed from the expression of the countenance. Persons with a long spine will be found somewhat repulsive in character. Serpents have long spines and are repulsive.peepee oeeat canta ge eats. tt The upper lip is projecting over the under lip. Such mouths represent a disposition in their owners to impress themselves strongly upon others; are advancing in manner and behavior, and nave generally considerable conceit, egotism 0: vanity. ppt aap ea Ra gant neti 78 & smmodest, indelicate, fond of a gay and fast ‘ife, luxurious living; high gtod. € ATS IID. a “ereceaecpmt “mar ‘milla nents M | e ye Sportive, somewhat cynical; passive affection denoted in . ( the lower lip. Liable to be fast. 4 a { Mirthful and slightly sarcastic; upper lip too thin in proportion to the lower. henre the affections are not well balanced. May receive caresses or Kisses, pur care little about giving them. ‘Turned up corners indicate a laughing aispositiod.Common, vulgar, lack of refinement, and neither voluptuous nor affectionate. The zsthetical nature deficient. Cold as aniceberg. Stiff, set, precise; sonsiaerable self-control, but not much affection. Observe the thinness of the Jower lip, also a-lack of curvature and The perfect mouth. Love for that which is beautiful and tasty. Indicative of a whole-souled and generous n9ture, Good disposition, strong affection; desire fullness in the Middle, so essential as the for caressing and kissing. The affections sign of an affectionate and sociable dis- both active and passive. y ) > A > 2 “eager, active, very susceptible to sur- mated. Large language. Studious, in- gounding impressions. Readily: observe. quiring and watchful; but artful, mean, Such eyes generally have much feminine trickish and treacherous. The color is expression in them. almost or quite black.EXPRESSION. 30 wy observe and gather ideas; and the sooner, also, will such impres- sions be lost or forgotten. The narrower the eye, the slower wil! it be in gathering facts, receiving ideas, or coming to a conclusion; but its possessor will retain knowledge much longer after it is acquired, and such persons are slower but more deliberate in judg- ment. Small eyes, especially in children, are dull and slow to learn; while large are quick to perceive, full of life’ and vivacity. The brighter the eye, the more will the individual] resemble his or her mother. Eyes that are slow to move, are slow in thought and act; while eyes that move rapidly belong to minds that are wide-awake and quick as lightning. The hair indicates fineness or coarseness of temperament and feeling, also tone and strength of character and constitution. ) Auburn hair denotes quick susceptibilities. Black hair is accom- panied with the bilious temperament, which gives power, strength and endurance. Light hair means delicacy, fineness and lighter tone of character—almost the opposite of black hair. Red hair belongs to the sanguine temperament, gives intense feelings, and a fiery, ardent, hot-blooded and passionate nature. If curly, emo- tional and impulsive. Straight hair denotes mildness or tameness of nature. Red-haired persons should pursue out-door employment. as they need al! the pure air they can get. Fine, light-haired pers ons can pursue .ny light or in-door business, but are not adapted fur heavy work. Dark-haired persons can endure a considerable ar ount of labor of alniost inv kind. The coarser the hair, the mor<« so the individual in thought, feeling and manner, and vice versa Men of properly developed and prominent characte are so marked in their appearance, that, once seen, they can easily recognized anywhere; whereas common-place persons more difficult to distinguish and remember. He who does not vary the intonation of the voice in aking lacks self-control. There is a vast difference in the voi f per- sons, and a wonderful amount of character is revealed in tones, We can distinguish an adult from a child, and a male fron male, simply by the voice. I shall never forget a lady I heard ng to awaken her sleeping husband, one morning, in a room ining mine. There was so much tenderness, sweetness and mi in. her voice, that the tones seem to be fixed in my memory. - 4 5 OTP Ete Le hie s eater eal de Pant eEe deen ets BaekEXPRESSION. as well as the muscles, and organs of the brain. meeds cultivation, modify the voice, and the study The development of character will ef vocal music and elocution will improve it. Men cannot think and act rightly on any subject, or have clear and proper ideas, unless all their faculties are brought into active and equal use. _ It is the mental, passional and emotional temperaments com- bined, that give energy, go-aheadativeness, impulsiveness and in- tensity of feeling and action. They cause a person to throw the whole soul into whatever is tu be done, especially in speaking, acting or writing. A person with a healthy and equally-balanced condition of faculties and vital organs attracts (or causes people, things and circumstances to succumb or place themselves under his influence er at his command) without any special effort; while an individual having an organization which is the reverse, could not, with special effort, secure the same results and power. : When the lips have a pure, fresh, cherry-red appearance, the blood is in the same condition, and the health good; but if they look dry, scabby, blue and sickly, the blood is in a very bad state. Lips that are full and red, having a cushioned appearance, indi- eate a strong social nature, ora great amount of affection, and fond- ness for caressing and kissing. When the red part of both lips is fully and evenly developed, that is, tolerably thick and well rounded out, the affections will be more harmonious and evenly developed, and the person will love to kiss and be kissed; but if the lower lip only is full, and the upper lip comparatively thin, the individual may enjoy and submit to being kissed, especially if a lady, but care little about kissing others (babies excepted). : Lips that are thin and compressed are wanting in affection, and indicate their possessor to be cold-hearted, deficient in sociability, and stringent, but having much self-control. Lips that are naturally open, exposing the upper teeth, may mean laxity of the passions, or a desire to be praised, or both. Be on your guard with the individual whose mouth has a dis- gusting appearance, a sarcastic expression, objectionable lines eround it, or one corner drawn up more than the other, unless by injury.BXPRESSION. A very large mouth denotes animalism, coarseness or vulgarity; a straight mouth, a common or undeveloped character — nothing of the beautiful and artistic. Large mouths, however, are essential to good speakers, giving flexibility, so that they can express them- selves easily. With the large mouth we frequently find strength of character and talent; whereas, in the small mouth, there is generally over- much modesty and shallow sentiment; are apt to carry their civil- ized ideas of nicety and delicacy too far; seem to live in their minds more than in their bodies. Some one has said that a “blue and thin- lipped woman will bore you to death with literature or woman's rights theories, while you want your dinner, or spoil your temper by their red-hot, scolding tongues;” but that will depend somewhat on other combinations: if she has a masculine temperament, such may be the case, because there would not be much congeniality in her nature. If the mouth is coarse as well as large, there will either be much sensuality or strong, coarse points of character that will render life with such a person anything but pleasant. There is considerable character manifested in the chin, as it in- dicates the force and strength of the mind in connection with the nature and peculiarities of the affections. The connection between the Latin word mentum for chin, and mens for mind, is certainly suggestive, especially as mindless animals have no chin. Search the entire animal kingdom and you cannot find a perfect or well- formed chin as seen in the human family; and, though animals un- doubtedly have understanding and a certain amount or kind of reason, they evidently have not the power or capacity for compara- tive, deductive and logical reasoning. The less chin a person has, or the more it recedes toward the neck, the less persistence and mind force there is; the more it advances or projects from the level of the face, the more persistence and tenacity of mind there will be. A sharp, narrow, round, pointed chin belongs to persons of very tender but intense affections, who keenly feel the loss of loved ‘riends, take things to heart easily, and are possessed of a weak heart physically as well as mentally. But in the broad, full chin you will find a stronger heart, more vigorous and powerful circula- tion of tlood, and, therefore, a much stronger and less easily affected ‘love nature. The affections are less sensitive and not so easily bro- ken or crushed in the broad, round, full chin as they are in the small,EXPRESSION. round, pointed chin. In fact there is more vigor and power to the affections and will in a large or broad, full, prominent chin than there is to a small one, no matter what the shape may be, whether round or square at the point. The narrow, round, pointed chin means desire for affinity and congeniality; gives much intensity of feeling, but less power and consistency. The broad, round, pointed chin is perhaps the most perfect form, as it indicates good heart power, and strong, constant, enduring love for the object of its affections. The narrow, square chin, means a desire to love a1 hestow the affections on some other person. The broad, s(juare chin, a more violent, erratic, and powerful state of the affections, which needs controlling. Inthe indented chin there is a longing desire on the part of its possessor to be loved, are unhappy unless they have the affections of some person, and, when they heve not, are apt to make love themselves in order to secure a lover, sven if the individual with such a chin should be a lady. A prominent, pointed chin signifies ardor and impulsiveness in regard to the affections. A deficient or receding chin c#notes a lack of virility. The lower jaw taken as a whole indicates the various states of will power. There seem to be three elements or parts that . constitute the entire will, viz.: persistence or perseverance, obsti- nacy and contrariness. It is possible, however, that the two last elements of will may be one and the same thing manifested in a different way; nevertheless, we find three conditions of the will manifested in three well known animals, and their jaws are all dif- ferently formed. First, there is the hog kind of will, shown by the width of the jaw in the back part; secondly, the mule and Jackass will, shown by the drooping of the jaw in the rear part, in contrast to the jaw of the horse and other animals the opposite in will power; and thirdly, the bulldog will, shown in the long, forward-projecting chin, in contrast to that of the wolf. When a bulldog gets hold of a person or thing, he means business and persists in hanging on. So in human life; we find some people who are persistent and per- severing in their efforts to accomplish success or gain an object; while others, wolf-like, snap at a thing and instantly let go; others, again, are as headstrong, unyielding and stubborn as any mule or jackass, especially when they cannot have their own way. Thisisa good trait of character, however, when properly used and not per-BXPRESSIOR. a 3 verted, as it gives stability and unflinching principle to the character: but in domestic and business life it is too frequently used in the wrong way. Another class of people are just like, or as contrary and perverse as the hog. The moment they discover you want them to do a certain thing or pursue a certain course, they are sure to door take the opposite. They seem to delight in thwarting others in their plans and purposes. All three conditions of the will can be properly and improperly used, and if each person used his will to control himself as much as he does others, the world. or the people in it, would be a good deal better physically, intellectually and morally. Many persons think the nose of very little importance in read- ing character, but it is just the Opposite. It represents masculine and feminine qualities more than any other feature —shows how much power and force of mind one has, and how much of the com- mercial, aggressive and martial spirit—shows whether one is long- headed enough to see into a mill-stone, or no farther than the point of his nose. It shows whether the character is weak or strong, whether the disposition is of a turn-up or turn-down nature. If the nose is Concave and turned up a little at the point, whenever such persons become offended (and such individuals take offense easily) they will manifest a sort of turn-up, go-off, get-away, leave-you- alone sort of spirit, and act as if they were afraid to have anything more to say or do with the offender. Certain animals will act in a similar manner. Take pussy, for instance. Do something she does not like, and she goes off to another part of the room, and looks at you in a half-frightened, suspicious manner, as muchas to say, “You contemptible thing, what do you mean? and why do you do that ?” For the turned-up nose has likewise an inquisitive disposition; but pussy never seeks revenge by making any attack upon you at any future time, nor has she just the kind of nose I have been describ- ing; nor do human beings with this kind of nose seek retaliation or revenge in the future—they are generally contented to leave one severely alone. 4; But the convex nose, turning down at the point, in eagle fashion, is Just the opposite. Do them an injury or an imaginary evil, and they will wait for an opportunity to pounce upon you like an eagle upon its prey—not physically, perhaps, but in some manner they will take the advantage of you; it may be ina business transaction, or in the way of an injury to your character. ce ern cso ON a a NI ROS ot clEXPRESSION. The story of the tailor and the elephant somewhat illustrates this shade of character. A tailor was in the habit of tormenting an elephant by pricking him with his needle. The elephant did not resent it at the time, but went away to a pool of the dirtiest water he could find, and sucking up all he could carry in his proboscis, returned to the tailor and gave him the benefit of a good ducking. While examining a person having a nose of this description, I re- marked that, if a person took any advantage of him or did him an injury, he would try to get even with him some time, if it was fifty years afterwards. The subject replied that he would if it were a hundred years afterwards. Such persons never forget an injury. So significant a feature has the nose been that persons have fre- quently been noted and even named from peculiarities of the nose. For instance, Cicero was a nick-name; the real name of the great Roman orator was Marcus Tullius, to which was added the agnomen, Cicero, from the word Cicer, a vetch or kind of chick-pea, on ac- count of the shape or some other peculiarity of his nose, or the noses of his progenitors. So also the poet Ovid, or Publius Ovidius, was called Vaso, from his prominent nose. Moral courage is indicated by a long nose that stands well out from the face in the upper part joining the forehead; also giving a wide space between the eye-brows, as seen in the picture of Luther. Such persons will stand firm and uphold any moral truth or prin- ciple though all the world oppose, and such a character had Luther, the great reformer. The desire to climb and ascend high places, such as hills, mount- ains, towers and steeples, may be known by a nose that stands well out froin the face in its lower part, and inclines slightly upward at the point. The mind of such a person will also have a progressive and upward tendency, will desire to rise in the scale of humanity, will, in short, be lofty-minded. Especially will the latter be true if the individual is endowed with a large amount of the organic quality. The convex nose also indicates combativeness—the opposing, resisting, fighting and energetic spirit. ! When the central part of the nose, where it joins the face, is wide, it indicates a commercial spirit, love of money or property, and desire to accumulate. When narrow, it means deficiency in that respect. When the nose is broad at the wings and sharp atSternness, commanding, ability, au- Love, modesty, tenderness. Repre- thority, discernment, reflection, restst- sents a character almost perfect as far as ance, determination. Obs rve the pro- good, amiable and moral traits are cor- jecting, overhanging eyebrows. cerned, & Sound, mature understanding; full of plans and schemes: shrewd, thoughtful; policy and management of human nature; observe the drooping over the eyelid at the outer corner. fxre apt to lie oc evade the truth. NS Quick to perceive, wide-awake; im- pressibility; observe rapidly, but do not retain impressions long, or think intently. Good eyesight. and insinuating. The amorous, sensual, talkative and unprincipled eye. Apt to lead a fast life. Observe the fullness of the under eyelid. In the living eye the expression is wickedSETIVE, BYE. Secretiveness is shown in the half-closed eyelids and very light eye. Such persons Seem to peep out at you like acat. They keep their own counsel, are evasive and non- communicative in reference to their business, plans and purposes, as well as their general thoughts. Even their most intimate friends hardly know their mind. They are slow and careful in expressing themselves, and generally talk in subdued or soft tones of voice, This kind of secretiveness differs from that found in Negroes and Indians: their charac- teristic being artifice and cunning, rather than genuine secretiveness; for the Negro is oud, boisterous and demonstrative, and lets ever ybody know within range what is going on, which a secretive person always seeks to avoid. It is true they steal and do things on the sly, but that is the result of necessity, cunning and artifice. In the blonde complex- ions, where the light eye predominates, we find secretiveness proper; in the brunette or dark races, where the black or dark brown eyes predominate, we find a different kind of secretiveness. which verges into cunning, artifice and treachery.EXPRESSION. ; 43 the point, there is also a love of money, with a tendency to be close, or make by saving and cutting down expenses. When broad at the wings and hooked at the point, there is a desire to make money by speculation or unfair means. The nose that stands well out from the face and of the Grecian type, indicates a love of the beautiful, or the zsthetic nature. A long nose indicates a long-headed, far-seeing, shrewd, scheming, planning mind. *Are generally quick to read human nature, and are cautious but not always the most reliable or trustworthy. Whenever you see a bump or prominence in the center of a per- son’s nose, you may know they are inclined to argue, combat, resist, oppose or defend in some way or other; will also manifest much energy in business or any enterprise they may be engaged in. When the prominence is high up on the nose, near the frontal sinus or forehead, it indicates an aggressive spirit. When it is near the point of the nose, it means personal defense, protection of one’s tights, property and person, and also betrays considerable selfish- ness, especially in business affairs. Such a nose will always look out for self. _ Where the nostrils are wide open it is a sign of good lung and breathing power; when narrow, a deficiency. The manner of walking corresponds and harmonizes with the habits and disposition. A slouch and a sloven hang out their signs as they walk. A man of ambition, energy and hope will walk rapidly, briskly and take long steps. | The man who has much firmness and precision in his character will have just that kind of a walk. Those who have an easy, graceful walk, will do things in like manner; while those who seem to make an effort to walk, work and labor as if it were a task. Beware of persons who, when viewed from behind, have a sort of mean, shuffling, secretive kind of walk. They move along as though they were afraid to use their legs. | Those who step heavily on the heel generally have much solidity and firmness of character. Those who walk tip-toe fashion are fond of dancing and prone to the sentimental side of life. Those who have a springy, up-and-down step, are happy, hopeful natures, but apt to be unbalanced mentally; in other words, have rooms te rent in the upper story.44 EXPRESSION. Those who walk very lightly may have a light, mirthful, sent#- mental kind of character, or possess secretiveness oF cautiousness, or all combined. A person who is overflowing with conceit, egotism and vanity, will not only show it in the face and eyes, but in the dignified, self- complacent, pompous, I-dun’t-care kind of a walk. The head will also be erect or slightly elevated. A man who is brim-full of bus- iness, walks in a hurried and somewhat excited manner; while one who has made a fortune and retired, walks along cool, easy, leis- urely and indifferent. | Large self-esteem and firmness will not only cause their possess- or to walk erect and stand straight, but also to sit erect, scarcely bending the body in any position. Sitting or lounging in a careless manner generally denotes deficient self-esteem. Carnivorous animals have savage-looking eyes, but the herbiv- orous have: mild and-soft eyes. Contrast the eyes of the lion, tiger “and hyena with the deer, gazelle, cow and horse. Mild, harmless, inoffensive people will have eyes that are mild and soft in expres- sion, but stern, severe, cruel and dangerous persons will have hard, savage, unkind and somewhat repulsive-looking eyes. The difference in the phrenological and physiognomical mani- festations of the same faculties is simply this: phrenology, or an examination of the head, reveals the latent power, or original strength of the faculties, while physiognomy or the expressron of the face, shows the activity of the faculties and the manner in which they have been exercised, or the kind of education they have received, whether good or bad. The face, however, is much more expressive of feeling than it is of thought, especially that part of the face from the eyebrows downward. Persons who have a restless, craving, passionate nature, are never contented unless witnessing or taking part in something exciting, such as gambling, horse-racing, or any of the sporting games, attending some sensational play or fashionable ball— will indulge in stimulants of some kind, such as wines, liquors and to- bacco. A woman who chews gum and has little ambition for any- thing else than to dress and attend fashionable, showy places of _amusement, and visit drinking restaurants, has generally the same elements of character; and if she conveniently could, would go anywhere and everywhere that a man does. The common habit ofEXPRESSION. 8 LN picking the teeth indicates a sort of craving, uneasy nature, one fond of some kind of excitement. The constant practice of many in picking their teeth for half an hour after eating, and even be- tween meals, and swallowing-all of the corrupt matter instead of ejecting it, is just about as dirty and irritating a practice as picking one's nose. Tooth-picking, gum-chewing, tobacco-chewing, and even smoking, are all exciting and injurious habits. No one ef them beautify or lend any charm to the face or character, Fe een eben a Ry gach a ae a ea EE ages a at eg gen or sient maint a cn me cs A a al a cone =BLONDES AND BRUNETTES. Definition of Blondes and Brunettes—An Intermediate Type—Why Tropical regions produce Brunettes, and the Temperate, Blondes—Cause of diversity of Color in the Eyes—Blood, and its relation to the mind—Characteristics of Hazel and Black- eyed people—The nature of one’s Magnetism modified by the Nature and Color of the Blood—Insinuation, two kinds of it applicable to Brunettes—The Reserved Nature of Brunettes— The Nature of their Affections—Deficient Character of Blondes—The Conscience of Blondes—Their Inclination te Sin—Their Cleanliness—Cause of Temper—Different kinds of Temper—Red-haired Persons. ; A BLONDE is a person with fair, clear, soft complexion, light hair and light eyes. A BRUNETTE has dark hair, eyes and complexion, The eyes are sometimes very dark, apparently black, with seldom any color it the face. I should regard the above explanation unnecessary were it not for the fact that I once conversed with a lady of affluence, who aimed to shine in social and literary circles, who did not know the difference between a blonde and a brunette. There is another type arising from the predominance of the arterial blood or sanguine temperament, having red hair and a highly-colored complexion, which I will describe inthis chapter, as these three types of character, either singly or in combination, are found in most American and European people. Blondes sometimes have brown eyes and brunettes light or blue— conditions they have inherited from their parents,receiving the physical nature of one and the mental of the other; or,it may be caused by one parent being a blonde and the other a brunette. The majority of people are neither pure blondes, brunettes, nor of florid complexion, but a mixture of these two or three types in different proportions; so I shall not attempt to describe intermediate conditions. The natural traits of character peculiar to blondes and brunettes are as different and unlike as their complexions are: and the color of their faces igs a pretty good index to the color or nature of thewTHE BLONDE—AN ACTRESS. lrom a Photograph by Gehrig, of Chicago. I selected this picture to illustrate the mental rather than the physical qualities of the American blonde. Physically, blondes are generally more voluptuous in their forms than the person represented in the above cut. But the cute, wide-awake, knowing, mirthful and somewhat cunning or artful expression, so characteristic of blondes, is here well illustrated. One of those smiling, happy, !I-do-not-care-in-for-a-good-time sort of expressions. Tie kapl eee eet ae ties ky es eedBRUNETTE, The Oblong Form ot FaceBLONDES AND BRUNETTES. 49 minds. And here the question arises, Why do the tropical regions produce brunettes, and the temperate or colder climates produce blondes? There have been various theories and reasons given in regard to this difference; but I do not think thé primary cause has ever been explained, and if I should happen to give a reason that may appear absurd to the reader, or, in reality, to be erroneous, I shall only be doing what many (in fact, most, if not all) philosoph- ical and scientific men have done in relation to some of their pet theories. I assert, in the first place, that there can be no permanent change in the color of a living, healthy body, unless produced by the action of the mind; and nothing material can act upon the mind except through the senses, and by the aid of electricity, or the nervous fluid, the connecting link between mind and matter. Secondly, mind rules and molds matter, and n.akes it like unte itself. If you ask me how I know that mind molds and rules matte. instead of matter mind, I answer, that as far as we know, spirit ex- isted before matter, the Creator before that which he created: hence, I prefer to reason from the metaphysical down to the physical; from the immaterial to the material; from the infinite down to the finite, in the order of creation and molding power, instead of looking for the infinite to emerge from the finite, or the spirit principle from the physical. The sun controls and regulates our globe, and not our earth the sun. The light, heat and electricity of the sun is superior to matter, so, reasoning from analogy, spirit is superior to matter, and therefore controls it. The body is the image of the mind, as much as man is the image of his Maker. The color and condition of the body are, therefore the reflex of the mind. Flowers owe their various tints and hues to the light and heat of the sun indirectly; and yet every flower preserves its identity and appropriate color, clearly showing that it is not the direct action | of the sun which produces a blackening or bleaching-out process. So I believe every human being has a color in harmony with the mind, and that the mind, spirit or soul is the primary or direct, while external agencies (such as sun and climate) are indirect, agencies or causes; and that these indirect causes first act upon the mind, and through it upon the body. It is the soul that gives color to the eye; therefore black, brown, blue, grey and hazel eyes express different conditions and feelings eee ‘ ~ gence ee . yp Ss aBLONDES AND BRUNETTES. of the soul. External impressions, atmospheric conditions and changes act upon our nervous system, and through it upon the mind, causing us to think, feel and act differently; and as mind, through the nervous fluid, acts upon matter, it in turn gradually changes our external appearance. If this is not so, why does joy, trouble, bereavement, anxiety, and an excess of any passion, stamp themselves upon the features? Why does too much sexual inter- course, or abuse of any kind, make the eyes and their surroundings look dull, heavy, impure, black or smutty? But, you say, these are physiological manifestations. Partially so, but not entirely. Sup- pose the mind to be separated from the body, what impression or change could be made upon it except by the laws of chemistry, which decompose it?, . : The rays of the sun bring two great blessings to humanity — ‘light and heat. Some things are peculiarly sensitive to light, others to heat. It is the nature of light and heat to change the properties | and color of anything that is sensitive or capable of receiving im- pressions from the rays of the sun. Nitrate of silver, brought in contact with organic matter, will change color—that is, turn black when exposed to the actinic rays. So the mind, when brought in contact with our physical nature, receives impressions from the - «gun, and our feelings and desires change in proportion to the inten- -«sity of the light and heat. And these mental changes are in turn ‘edmpressed upon our bodies; so that, in time, they presenta dark- -ened appearance. Hot and cold climates produce opposite effects upon people. Is it not a fact that natives of hot climates are pas- sionate, voluptuous, dreamy and inert, while those of colder climates are just the opposite —cold and indifferent, but more active, men- tally and physically? I conclude, therefore (or rather infer), that the heating rays of the sun have more effect upon human beings than the actinic rays, Heat first produces inertia, and inertia brings on those qualities and conditions of mind and body peculiar to the brunette type of character. : If blondes go to a hot climate and remain, their descendants will in time get dark; and if brunettes go to a cold climate, their descendants will in time get lighter; and their character will like- wise change in proportion. |BLONDES AND BRUNETTES. 51 Blood is animal life, and the quality of a man’s thcughts will depend on the quality of his blood: and the kind of blood will de- termine the kind of life. And I am inclined:to believe that the blood, or the iron contained in the blood, is the-developer of thought, in the same way that sulphate of irén in water is the developer of the latent image on the photographer's sensitized plate. It is the blood that feeds or nourishes the organs of the brain, and excites them to action; that is, 1 believe the bload is the physical medium, and electricity the spiritual medium of. exciting the brain and pro- ducing thought in a material organization.. It is the blood that gives color to the complexion; when there is. an-abundance of arte- rial, pure cherry-red blood, we. have the sanguine temperament, which imparts a red complexion and red hair. When the blood is mostly venous, or dark-colored, it leaves the complexion dark and the hair black; and in connection with-the liver produces the bilious temperament. This kind of blood, or venous system, belongs to tropical regions. Any person having this kind of blood is cold- blooded; hence, can bear any amount ‘of. heat, unless modified by combinations of other temperaments. .It ‘imparts a sort of dor- mant and inactive or indolent nature, and. is active only when aroused. When aman or woman, having this. venous blood, is pro- voked and thoroughly aroused, he or she.is. very. dangerous, venom- ous, malignant, hateful, and merciless in attack. We sometimes hear of men who, all their Hfetime, have been known as quiet and peaceable citizens, who, becoming enraged, have committed some terrible deed. Black-eyéd and black-haired people often have a good deal of unfathomable meanness and treach- ery; their ways are so dark and mysterious that they are past find- ing out, and the more of that snake-kind. of ‘blood they have, the worse they are, and their power to fascinate and use a magnetic influence upon others is beyond description. Many persons with arterial blood exercise a healthy magnetism; but the venous blood in a person with large, black, penetrating eyes, imparts a sort of sickly, irritating, weakening magnetism, similar to what serpents ase in charming. May heaven preserve you, reader, from being a victim, for if once you get under the influence of such a person, you are a gone case — you are simply a toy, like a mouse in the claws of a cat, or a bird flying around in agony as ‘it sees the open mouth of sts destroyer, but is unable to save itself... 1 know of but one way en adie stinger o> incgnis Fog Fe rte tg rs a gf wna 2 pany yng era gl ce a ee gga52 BLONDES AND BRUNETTES. te counteract the powerful influence of men and women fascinators of this description. That is, to set your whole nature against them, and firmly resist their first attack. - The more you yield to their influence, the harder it is to break away —like a man being: fasci- nated by a serpent—the longer he stands and looks at it, the feebler he is, until he is unable to move. Persons, however, having. pure arterial blood, and a healthy, vigorous constitution, will have a healthy influence over others, and, if the magnetic power is strong, can use it for healing others, though they may likewise use it for evil purposes. Insinuation is another, and perhaps the worst, characteristic belonging to brunettes, especially those who have deep, cunning, knowing black eyes. This is one objection that has been raised against the Jews; the men particularly have that bold, aggressive, pen- etrating, hard way of looking at a person, especially ladies, as though they would like to look. right through them; and there are a good many men besides Jews who do the same thing. There are two kinds of insinuations, and both more applicable to brunettes, though frequently found in the blonde in a modified form. One is harmless, the other evil. A harmless insinuation is the act of gaining favor, influence and affection, by gentle means—the act of ingratiating one’s-self, in a pleasing manner, into the good-will and confidence of another, without any desire or intention to injure or take ad- vantage by so doing. An evil insinuation is one of the deepest dyes that stains the soul. It means a hint, a suggestion of something immoral; artfully introducing and instilling into the mind thoughts and ideas that are wicked; hinting imputations of an injurious nature without making any direct charge; a creeping and stealing upon the affec- tions and confidence for base purposes. It was by insinuation and flattery that the Devil ruined our first parents; and there are a good many human devils in the world at the present day, perpetuating Satan’s hellish work, and seeking to corrupt innocence by instilling into the minds of youth, through words, looks and actions, ideas calculated to kindle in their hearts the fire of passion and lust. _I do not wish to be understood as saying that all brunettes are euch characters as. I have been describing; but simply that these bad traits are more likely to be found in such persons./ Brunettes are naturally very reserved in their character./ By reserve, I mean — PSG Pe eat Teles ik:ee s Soe aeBLONDE. The Round Form of Face.>» BLONDES AND BRUNETTES. 55 backwardness, coyness, bashfulness, cautiousness and modesty. As a rule,a brunette will shrink from the idea of having a picture taken in a low-necked dress, unless she is artistically educated and brought up to dress in that manner; but a blonde is not so particular, and has no scruples about the matter, unless she has a very poor figure, or is uncultivated in taste and intellect. Brunettes are likewise reserved in character and manner. They seem to hold themselves back, and retain much of the inner and deeper part of their nature unrevealed to the world or their ac- quaintances. There is much to study in them, and it is hard to find out what their real, hidden characteris. And yet, in some respects, they are the most frank, open, free and outspoken persons in exist- ence. There is very little of what phrenologists call secretiveness in their make-up; hence they are not reserved in expressing their ideas, but speak out plainly and to the point. Brunettes seldom, if ever, resort to little, underhanded, sharp tricks or cunning devices. When they do play any game, it is one that the victim will not be apt to forget. There is far more depth, thought, solidity and force of character in brunettes than in blondes. The affections in brunettes are more steady, constant, enduring and powerful in their nature than in the blonde type. Once in love, they love the same till the end of life. There is a sacred, intense and somewhat romantic kind of feeling in their love that is found in no other class; and when such individuals are in love, they are jealous and unhappy if the object of their affections is not exclu- sively theirs. This may be true of all persons toa certain extent, but particularly is it so with brunettes. A brunette girl, about ten years old, said to me once, “When I like any person, I don’t want him to like anybody else.” The Jews, as a class, form a good illustration of the brunette type, and, although in some respects they are quite reserved, in others, they are very free, communicative and sociable, and are a happy, jovial kind of people. Blondes are deficient in strength, power and solidity of character. There is much lightness and frivolity in their nature. They seem to see only the sunny side of life, and are always in for a good time. They are very fond of music, dancing and all kinds of pleasures; hence, are easier led astray than any other class. They have noBLONDES AND BRUNETTES. taste for any kind of strong intellectual food; hence, do not care for philosophical or scientific works or studies; but have a great desire for light literature, such as novels and all kinds of fictitious and sentimental stories. A woman of this type has little idea of business, or the value of a thing, and she likes to glide through life as easily as possible, basking in mirth and pleasure, like a butterfly in the sun. The conscience of a blonde will often stretch like a piece of India-rubber, and lying and cheating are second nature to them. / I mean by these statements that many little things or points in regard to right and wrong, of a moral and religious nature, that others would have conscientious scruples about, do not trouble them in the least. They are quite liberal-minded about amusements, and do not believe in being persecuted for conscience sake. Then they have a way of concealing their thoughts and shifting and-evading questions they do not wish to answer, by lying directly or indirectly. They will likewise pretend or assume to be pleasant and friendly when they do not mean it, and so deceive persons by covering up their thoughts and feelings in every conceivable manner — will make all sorts of promises which they have no idea of fulfilling; in fact, generally assume a character that does not belong tothem. If they are playing any kind of game, they will cheat every opportunity they have, and then draw a face a yard long, and declare positively they did not. Blondes are very fond of lively music, while a brunette likes music that goes to the heart, thrills and touches the soul—that kind of music which gives deeper emotions, and carries one away in ecstasy. A brunette can be exceedingly good or exceedingly ~ bad, and, when entirely given up to wickedness, has no equal out- side of the infernal regions. But blondes, from the fact that they are light charactered and improperly balanced in their nature, are more easily drawn into the current of sin... Still, they do not drink as deep as brunettes. ¢ The majority of prostitutes are blondes (or nearly so), not because they are more passionate than the other ! class, but simply because they are prone to a merry and fast kind uf of life, the result of which often leads them to that condition. | Ma Another reason is that there is less of the reserved (and in one sense, repelling), modest nature that is so peculiar to the brunettes, and which makes them harder to become familiar with; whereas,BLONDES AND BRUNETTES. 57 blondes are so giddy, thoughtless and go-aheadative in their manner that they seldom stop to think, reason, look ahead, or count the cost of their folly. ~ Cleanliness is next to Godliness, and in this respect blondes set | a good example to brunettes, for they are very particular in having everything around them and about their persons clean; while bru- nettes are generally slovenly, either in person, dress or about the house. This is perhaps the chief reason why the Jews have been objected to in some hotels, because their habits and manners about the rooms or at the meal tables have not been orderly and tasty. The women look very nice on the street, but are not so particular in their rooms. I shall never forget a family I met at Long Branch one summer; the boys would rush to the table, grab the victuals, and put them down like starving cats. I have no unkind feeling against the Jews, however, nor would I have the public to understand that the better-class of Jews are like thefamily I have described. Brunettes are also apt to shut up and screen the windows, so that the rooms look cheerless and uninviting—have the walls papered dark and gloomy-looking. But blondes will have their rooms well lighted and cheerful. An architect will reveal much of his character, taste and love of light, or indifference about it, in his designs and plans for the construction of a house, and his manner of lighting and ventilating it. A striking illustration of this fact can be seen in the interior arrangement of some hotels and public buildings in contrast with others. Society generally associates a bad temper with red hair. A person who has not some kind of temper is worth very little, either to himself or the world; because temper arises from the same fac- ulties that impart propelling power, executive ability and force of character. But the kind of temper one has arises more from the nature of the blood than the faculties. The faculties determine the degree (or intensity) and durability; therefore, red-haired persons, having so much arterial blood in them, are naturally hot-tempered, because hot-blooded, and are hot in their attachments —in fact, hot all through and all over, and somewhat passionate and enthusiastic; but they have not so much of that treacherous, revengeful, murder- ous disposition others have who possess more of the dark, venous blood. I remember a child of delicate health, brought up under strict religious training, but full of that sickly, venous blood, who ~ . ape PRAA AT PHEE Rael tg A SS 2 SRE et nae te ARR EOI etn —sais al AEHOT Mane as fe hee TE ay bly Sey od a ae Pine er ° BeOS eS 5 a AD SEBO A 2 te 58 BLONDES AND BRUNETTES. would almost die with fits of temper, and so hate her father at times that she would wish him dead. The faculties will manifest them- selves according to the nature of the blood. Red-haired persons are full of vivacity and animal life, sometimes boiling over with ebullitions of feeling. They are particularly adapted for (in fact, require) an out-door business, or some calling that will keep them most of their time in the open air. Men of this stamp are generally fond of hunting, fishing and field sports. Red-haired people are often quite sensitive in reference to re- marks made about the color of their hair. Ina hotel where I was stopping, some one who had heard me lecture and wanted to tease one of the servants who had red hair, told her about my remarks on her color of hair, making them different, of course, from what I said. She was an ignorant Irish girl, and took it all in; so the next day as I was passing her on the stairway, she wanted to know in a serious tone of voice if I said that red-heads had no right to live. And I have often found difficulty in getting intelligent people of that color of hair upon a platform, for public examination. Fine red hair, with an intelligent and healthy countenance, is not to be despised but admired, especially for the good physical qualities which it indicates. In closing this chapter, I wish to remind the reader that the descriptions given of the blonde, brunette and red-haired conditions are not applicable to every person you meet, because most persons are combinations of two or more conditions. For instance, a person may be partly blonde and brunette, or a mixture of the blonde and red hair, which is often the case. But these suggestions will serve to give you the outlines of character belonging to these conditions, and are intended to serve as land-marks or guide-boards, by and through which the reader may know how and whom to investigate more closely for him or herself. eee SSHONESTY AND DISHONESTY. Cause of Dishonesty—Has Man the power to regain lost Purity?—Is there a Personal Devil?—Adamistic Sin—A Principle of Phrenology— Relation of Mind and Body— Primary Cause of Disease and Sin—Perverted Faculties—How to counteract Pas- sion and form a pure Character—The Influence of Amorous Thoughts— Definition of Conscience—Its relation to other Faculties—No Person perfectly Honest—Three Prerequisites to Honesty—Education of the Conscience: How to do it—Time re quired to Reform Character—Cause of Criminal Acts—How to Determine a Person’s Honesty—Persons Honest in some things and Dishonest in others, and why they are so—How to judge of Young Men and Young Women—How to perceive Sin- cerity or Insincerity in others—The Kind of Place a Thief will Seek—Great or Intellectual Thieves, and Petty Thieves—How a Boy Thief stole a Pocket-Book— The Man who was Robbed on the Railroad Cars—Qualification for a Wholesale Thief—Policy Honesty—Genuine Honesty, and the Principle it springs from—How a Dishonest Person acts in general Conduct—The Policy Man—Signs of Honesty— The Consummation of Meanness—Qualification for Money-making—How the Poor can have and maintain their Rights—Signs of Honesty and Dishonesty in the Countenance— How Honest and Dishonest Men act—Selfishness—The Social Na- ture of Man Suffers through Dishonesty. WHEN Adam sinned, every faculty he possessed was affected by the fall. That is, he lost acuteness of perception, brilliancy, purity, and that power which perfection alone can impart. His intellectual, moral, and social natures were no longer perfect. His moral charac- ter was stained, his intellect blunted, and his social nature degraded. Man has never been able to regain his lost condition, and, though J have great faith in human progress, I fail to see how, or by what process, man can restore himself by his present ability. The differ- ent kinds of sin and temptation are too strong and numerous for fallen man to resist, and he needs the helping hand of his Creator to lift him out of the horrible pit into which he has fallen. If every man and woman in the world determined to give their whole energy to their physical, intellectual and moral improvement, and if all kinds of evil influences, temptations, and the Devil himself, were withdrawn from man and the world, and nothing but pure and Divine influences operated upon man, such a thing as man’s regain- ing his lost condition might be possible, though still questionable.A sneak-thief. A low nature, with a large development of the organ of human vature Observe the mean and sneaky expression of the who'e face, especially around the eyes; also, the peeping, half-shut eye.HONESTY AND DISHONESTY. not discuss that question here; but simply of the existence of evil without some fount ing an effect and denying any cause of it. separably connected. Therefore; ‘evil is the effect and that cause is an intelligent being or spirit. that evil is the effect of violated law. So it is gener all laws made by and for the regulation of intell fore, the law was first violated by some intelli being, and that being is called Satan. There are some persons who admit hereditary inherited from Adam. Now, so far as we know human race, sin commenced with Adam, and it 6y I am aware that some do not believe in a personal Devil. I shal remark that to conceive ain-head, is like observ- Cause and effect are in- of some cause, It may be urged ally; but are not igent beings? There- gent and accountable sin, but not sin concerning the has never been eradicated. And, as there has been no second perfect man and woman, it still remains in the human family; for I wish the reader to remember that Adamistic sin exists in the will and soul more than in the body, though the body suffers in consequence of it. Christ was perfect, but he did not leave any children, nor even marry; hence, if we inherit sin from our parents and grand-parents, they inherited it in like manner, from their ancestors, and so sin may be traced back tc Adam. It always seemed to me that many phrenologists, authors and lecturers, who advocate physical perfection, and who regard it as Superior to mental and religious influence, begin at One of the principles of phrenology, and what the wrong end. I consider the fundamental principle, is, that mind molds and rules matter. Now, if this be the case, then the body is just what the mind makes it. All physical disease comes from excessive or deficient exercise of the faculties of the mind, either in the individual or in his ances- tors. The body of itself has no reason, choice, or will, not even desire. It simply takes or does what the mind directs. And if the mind was pure and perfect in mankind, their bodies would be the same. The fact that I wish to impress upon the reade r is, that in all kinds of disease and sin, the mind, will or soul is the primary cause, though I admit the mind will vary its manifestations in different organizations, and that mind and body affect, act and react upon each other—the mind, however, always being the and the body the negative. Not only has man’s entire nature suf- positive force, Soe eeHONESTY AND DISHONESTY. O2 fered by the fall, but all his faculties are liable and prone to perver- sion or abuse. Perverted cautiousness will produce fright, terror and rashness, and do the very thing it ought not to. Excessive amativeness, or love, leads to perversion and causes licentiousness, sin and suffering, and when soured, turns to hatred and jealousy. Excessive venera- tion leads to bigotry and religious intolerance, and perverted wit turns everything into ridicule; perverted ideality, or imagination, conceives, admires and pictures images in the mind that are base and degrading, rather than beautiful, pure and elevating, and so with all the faculties. I remember examining a young man who had a very large organ of ideality, but his face did not have that pure, ideal or pretty ex- pression that the faculty of ideality imparts to it. I saw there was something wrong, and placing my fingers on the organ of amative- ness, I found it also very large; so I at once concluded he had been visiting immoral shows, such as low variety theatres; and, when I questioned him on the subject, he admitted it was so. Thus one of his moral sentiments had been perverted, and made to imagine and picture foul images for the mind and memory through a corrupt propensity. It is evident, then, that the only way man can cleanse his char- acter and control his passions, is to commence with his thoughts; regulate and control them, and you control and mold the whole character. Give no evil thought lodgment in your mind one mo- ment, but banish it as you would a viper, and there will be no danger of your becoming a victim of passion. But this is easier said than done, and easier practiced in youth than at any other time. Parents could not instil into the minds and hearts of their children any greater blessing than to teach them self-control by persuading them to control their thoughts. Alas! parents know very little about the thoughts of their offspring. They tell them to do some things, and not to do other things, but never in a confiding, loving manner try to ascertain what the current of their thought is—what they think about most; and so, by continually thinking about some pet idol or object of their heart or fancy, the smoldering fire of passion is kindled, which burns away slowly, but surely, till some day it jpursts out in full blaze, and consumes its victim. Whereas, if those wicked thoughts in youth had been stilled. the fire might have beenHONESTY AND DISHONESTY. 63 extinguished, and the darling saved. O, mothers and fathers, you think you know all about your children; but the secrets of their hearts—their unexpressed thoughts—which are silently forming their future character, you know little or nothing about. Take them upon your knee, and in the most affectionate and confiding manner, persuade them to tell you what they think about most, what they love, and what they have the greatest desire for. Do not do it in an authoritative, commanding manner; you only repel them in that way. You must, as it were, court it out of them. When you know their thoughts and desires, you know how to train them But children are generally left to grow up and think about what they please, and, the more evil they see and come in contact with, the more they think about it, and the more they become like it. And, although they may not do by act what they see others do, they will in thought; and finally thought urges them on to evil acts. Secret thoughts are the medium through which the Devil tempts mankind, and we give way to them the more readily because it isa species of sin and imaginary pleasure no other human being knows anything about. How many young persons there are just boiling over with amorous thoughts and desires; though, if you charge them with it, they would most likely deny it, because they feel ashamed to own up. Now, these desires will some day ripen into evil actions, unless morally satisfied. What is true of amativeness, is true of conscientiousness, that faculty which prompts men to do right, love truth, justice, equity and honesty. Conscience is not an instructor. It does not teach men what is right or wrong, only so far as it acts ‘n connection with the intellectual faculties. The intellect first determines what is right, and conscience gives the impulse to doit. Conscientiousness, combined with veneration, renders man obedient to his Maker and his laws; combined with inhabitiveness, it will render him obedient to the laws of his country; and with conju- gality, will make him true and loyal to his marriage vows, combined with acquisitiveness and friendship, it will pay and exact payment of all bills, and discharge all business obligations in a just and straightforward manner. but with these conditions deficient it will not do so. Hence the most conscientious man in the world is not He will be dishonest in some particular. There honest in every particular, since the fall of Adam. e fell with him. So we find many people perfectly honest. never was a person When he fell, conscienc 1 § uy || a x ye uf >64 HONESTY AND DISHONESTY. scrupulously honest about some things, but indifferent about others, and yet, in the general acceptation of the term, we call them honest. Many persons appear, in the eyes of a suspicious, selfish man, dishonest, when in purpose or intention they mean to do right. Whereas, a person may be apparently honest, but in heart a regular thief or swindler. We must look beyond and behind apparent hon- esty or dishonesty for the reality. Let us first inquire what are the pre-requisites to honesty. There are three. The first in order is the organic quality, which is defined in the latter part of this book, among the organs and temperaments; the second is conscientiousness; and the third education, I would not give much for the strength and durability of any one’s honesty who is deficient in the organic quality. He is too earthly and animal in his nature to resist powerful temptations. He who is deficient in conscientiousness lacks an innate sense of duty and obligation, and the motive power to doa thing or not to do it. Then conscience is not of much use unless it is educated. It will allow a person to do whatever education Says is right. The heathen mother who throws her infant into the river Ganges is conscientious in doing so; and he who worships a block of wood, or any false God, instead of his Maker, believes he is doing right. But his sincerity does not make it so. Paul and the Jews thought they were doing service for God by persecuting his people. -But when Paul’s conscience became en- lightened, or better educated, he saw his mistake. Many religious people have thought they were doing right by persecuting and putting to death those who did not believe as they did. Just think of the Spanish Inquisition and the horrible instru- ments of torture that were used. The conscience of those rel tormentors of the dark ages was blinded by ignorance, su and intolerance. Still I often hear people say it m what you believe so long as you are sincere. How preposterous! As well say that it will not hurt a man to swallow poison if he sin- cerely believes it will do him good. Guiteau believed that the shooting of Mr. Garfield was a political necessity, but other people do not think that his belief justified the act, nor does the law rec- egnize such excuses. One man may believe he is doing right in igious perstition akes no differenceHONESTY AND DISHONESTY. 65 killing another, as is sometimes the case, but the law and the peo- ple step in and hang him for carrying out his belief. Any person with two grains of common sense ought to know that belief and sincerity does not alter facts nor change either mental or physical laws. Peter was sincere when he defended Christ with his sword, but his sincerity did not make his act right, and he was quickly told to put his sword into its sheath. So I use the word education here as applied to the faculty of conscientiousness— not the intellect merely, although the conscience has to be educated through the intellect. To be honest, and have correct views of right and wrong, one must have these three con- ditions in equal force and well developed. Honesty and dishonesty are partly the result of proper or im- proper education, training or influence brought to bear on one’s conscience. When children see honesty in their parents, and are taught to practice it, and men and women see honesty in others, and learn to imitate it, that is being educated to honesty. When children grow up under the influence of dishonesty, and are constantly made to feel that to be honest is a weakness rather than a virtue—that they cannot get rich by that kind of policy— they are practically taught to be dishonest. So it is really the ed- ucation of the faculties that determines their action for good og evil, more than the size of them. Let two persons be raised under similar circumstances, having precisely the same mental and physical organization, and they will think, feel and act differently, according as their education differed. All the faculties will manifest their power in whatever way or man- ner they are taught to act, and they can be taught and influenced in any direction. Veneration will worship any God it is taught to worship; faith will believe anything it is taught to believe; hope will expect whatever is placed before it; language will utter whatever words it is familiar with; amativeness will love either purely or sensually; and conscientiousness will approve of any act, whether right or wrong, if taught and influenced by reason or custom. This kind of education is not all accomplished in one life. It is hereditary, and may take generations to produce a complete re- formation of character. Hence a notorious thief, swindler or villain+ aan Buen rn rect eee (in A 66 HONESTY AND DISHONESTY. is not so entirely from the force, education or circumstances of his own life, but has inherited its starting power or propensity from one or both of his parents. People do not become dishonest suddenly. They go througha hardening process. Even persons who have borne an honest repu- tation all through their previous life, up to a certain period in their history when they have committed some dishonorable and criminal act, have been silently preparing themselves to commit the deed for months, and sometimes years, or half a life-time. And this has been accomplished by a weakening and degrading influence upon the faculty of conscientiousness, from the selfish or passional facul- ties, which has been increasing in activity and growing stronger anc stronger, till it has completely mastered the conscience and will So, in determining a person’s honesty, it is not sufficient to as. ‘certain how large that organ is, but how large are the selfish and animal propensities— what class or set of faculties have the as¢7nd- ancy. If the moral predominates over all others, then honesty can be relied upon. But if the selfish sentiments and animal propensi- ties control the whole character, large conscientiousness is liable to give way whenever a strong temptation presents itself, though the individual may afterwards repent. To measure a person’s honesty, therefore, we require to know ¢he strongest desire in his nature. It is likewise necessary to know in what way, and under what influences, the faculties have been ex- ercised and educated. If it is the gratification of passion, pleasure, dress, taste, display, parade, style and ambition, then his honesty is in great danger. But if integrity, fidelity, purity of character, hos- pitality, and love of everything that is noble and elevating are uppermost in his mind, and constitute the chief aim of his life, the person is scarcely tempted to be dishonest, much less guilty of it. But men differ in their ideas of honesty, and some are very honest about some things, but dishonest, or at least indifferent, about others, which phrenology alone can explain. For instance, a person having large moral organs, but deficient acquisitiveness, would be very sensitive in regard to general honesty, such as relates to morai principle, intention, purpose, motives, and a sense of duty and obligation, but is liable to be careless and indif- - fe: *nt in regard to business transactions and the payment of bills. v{f benevolence was very large, such a person would probably giveHONESTY AND DISHONESTY. 67 away what belonged to another; and with large veneration, would feel a sense of guilt for the neglect of religious duty. If, on the other hand, acquisitiveness was large and the moral faculties only average, the individual may be very particular and prompt in the payment ot bills and the discharge of all business obligations, as far as it would be in his power to do so, and would expect others to do the same with him — but, at the same time, dishonest in purpose, motives, and general principles of moral equity and justice, and feel- ing indifferent to Divine laws and religious ordinances. And soon, through man’s mental nature, conscience manifesting itself as it is acted upon by other faculties and combinations. Thousands of naturally honest young men, who occupy positions of trust and responsibility, become in time dishonest, because a strong desire for fashionable life, with a love for gambling, drink and fast women, have made greater demands than their salaries would meet, and so led them to rob their employers. 1 heard of a bank cashier whose wife was an actress, and wanted an expensive ward- robe. His salary was not sufficient to keep her dressed for the stage, so he began to steal from the funds of the bank till he finally be- came a defaulterto the extent of about eighty thousand dollars. Busi- ness men,therefore, in engaging help, instead of asking for references, should find out what their largest faculties are, and their associations in life, and thuslearn theirnaturaltendencies. Recommendations are not a guarantee of character; they only show what reputation a per- son bears, so far as he is known, while the hidden or concealed char- acter may not have come to light, and will not until temptation or circumstances bring it out. Bad characters, with a little shrewd- ness, can manage to get good recommendations and give good references. I have had persons come to me with recommendations that were not worth the paper they were written on. Persons who are constantly traveling or passing on the reputa- tion or recommendations of others—who are continually referring to some acquaintance of note and prominence in society or business circles, are not the most trustworthy, as they generally lack strength and force of character, and sometimes morality. They should be kept at arm’s length until you thoroughly know and understand them. When you meet a young man who is constantly boasting or talking about his ancestry, the standing in society of his relatives, 2 ig Saw etl SAIS wien nor : er rela oa) ts taBi Pe Ee dae he treshyue iP68 HONESTY AND DISHONESTY. and what they are worth, or what they have done, rest assured that he is building his character upon a sandy foundation. He is of no service to himself or the world. When you meet a young lady who is constantly talking about and admiring the fashions, balls, parties, amusements and light lit- erature, you may be sure she has rooms to rent in the upper story; will never make a good wife; will spend all the money she can lay her hands on, and will not be particular how it is obtained, so long as she has the use of it. Beware of the individual, whether man or woman, who persist- ently, though gently, and sometimes slowly, aims to ingratiate him- self or herself into your favor or confidence and good will. They seldom take advantage till they get a favorable opportunity, and then they bite like tigers. I mean such persons as make a business of forming intimate acquaintances for selfish and base purposes. And the reader must use his or her faculty of human nature to distinguish between genuine and spurious friendship, for these evil-doers gen- erally accomplish their mean acts under the robe of friendship. Assumed friendship can generally be detected by the way such persons act. Their little unguarded actions will generally reveal their true character and expose their motives and secret intentions. A person who is sensitive to mental impressions can feel and perceive honesty and sincerity in others; and the insincerity of persons will be likewise impressed upon his mind. Men having large acquisitiveness are not the persons to trust with large sums of money, especially if secretiveness is large and the moral faculties only full. They should not be exposed to temptation unless closely watched. But aman having large conscientiousness and the or- ganic quality, with only average acquisitiveness and secretiveness, may be trusted with any amount, without any restraint or watching; because, in the first place, they have very little love for money, and, secondly, they are far above dishonesty in that respect. Their tastes and aspirations are for something higher and nobler, and they sel- dom, if ever, seek public office or position where financial responsi- bility is involved. The men who seek fat public offices are generally just the men who ought not to get them. The very faculties and propensities that prompt them to seek such offices are the ones that render them unfit for such positions of trust.HONESTY AND DISHONESTY. A thief will always dom and trust, so that ties. Great thieves a because their animal subjection, seek the place that gives him the most freee he can better exercise his thievish propensi- re generally very intelligent and smart men, propensities have brought the intellect into so that the individual uses all his intellectual powers in connection with acquisitiveness and secretiveness. Whereas, the selfish propensities ought to be in subjection to the intellect, and impart to it power and force. Intellectual thieves do not bother with little things; they think, plan and scheme, and use all their physical powers to accomplishsome grand swindle or public plunder. Petty thieves are less intellectual; they are ignorant, but often re- ceive more punishment than wholesale thieves, because they have not intellect enough to escape the law, and do not steal enough to pay intellectual lawyers to defend them. The sneak thief, however, is a great annoyance to the public and individuals, because it is difficult to watch him or catch him. He steals like a cat —takes things behind your back and when you are least expecting such a thing. Still there is something in the man- ner and actions of a regular and promiscuous thief (that is, one who steals anywhere and everywhere he can find a chance) independent of his looks, that is sufficient to excite a person's suspicion and put him on his guard. Asarule,a thief is restless and uneasy in his movements, especially if he operates on the streets and in public places, because he fears detection and arrest, and never knows the moment an officer will lay his hands on him; hence he is in constant fear, and in spite of his effort to control himself so as to appear hon- est, his excited organ of cautiousness makes him nervous, watchful and uneasy in his movements. All thieves are forward, bold and venturesome, prying into per- sons’ affairs, and pushing themselves into places where they have no business. Like a young girlI met ina hotel only fourteen years old. As soon as I saw her in the parlor I concluded there was something wrong about her. After watching her a little while I told the pro- prietor I thought she was a little fast, and would steal if she got a chance. Before she left the house she stole something out of one of the boarders’ rooms, and her actions proved her to be far from a modest girl. She got intimate with the chambermaid and went into the various rooms when the beds were being made up. In that way she had a chance to see what trinkets or jewelry was lyingHONESTY AND DISHONESTY. And whenever you see around on the bureaus or in the drawers. or other persons’ rooms in or hear of any one going into your own 3 their absence, unless there is some particular reason for their doing so, such a person will bear watching. In a boarding house I once stopped at in Philadelphia, two men were having a warm discussion at the dinner table. One of them had been in the habit of going into his neighbor’s room and helping himself to little things when he was absent, without saying anything about it. Nearly all thefts, robberies and burglaries are committed in a similar way. The thief or his accomplice first finds out where money or goods are located, makes a careful examination in a sly, quiet way of the house or store, and the doors or windows in it, then plans and waits for a favorable opportunity to commit the act. So, when you find a man or women quizzing you about your private affairs, or carefully noticing the arrangement of your house or store, look out and. be on your guard. A beautiful woman once called at my office and wanted to know if I were not doing pretty well and making lots of money. I imme- diately divined a motive back of her question, and told her I man- aged to make enough to pay for my board. She left and never troubled me any more, but almost ruined a prominent lawyer and his son, not by direct stealing, but by getting them under her influ- ence and power. There seems to be no end to the innumerable ways and means dishonest people resort to in order to get money without labor, and no matter whether they steal it outright or get it in an indirect manner, they are all thieves. Never unnecessarily show your money in a promiscuous crowd, in a railway car, street car, on a steamboat, or in any public place, not even in private or in your own house before your servants, for though your servants or help may be honest, they are poor, and you thereby unintentionally tempt them, and if they are not honest the temptation is all the stronger, and if you do it in a public place and there happens to be a pickpocket, you may expect to loose your money unless you keep your hand on it. A young lady in Chicago went to the door in answer to the bell, and received from a boy a small bill for collection. While the boy waited in the hall, she went into the parlor and got her mother’s pocket-book from off the mantel-piece, and in the presence of the boy took out enough money to pay the bill, and handed it to him, leaving twenty-five dol- lars in the book, then left it on the mantel-piece again, and hurried upHONESTY AND DISHONESTY. 7k stairs. A little while afterwards her mother wanted her pocket-book, and on looking for it found it was gone. The boy saw the money, watched the young lady from the steps replace it, then slipped in and stole it after she left the rooms. There are many persons, even in civilized society and countries, whose moral sense is so weak and the organic tone so low, that they look upon stealing more as a business than a crime, and to unnec- essarily expose money or jewelry before them is not only a lack of common sense, but downright criminal carelessness and thought- lessness. Anevent that will illustrate this point occurred at a pic- nic in one of the southern states. A vain mother had richly dressed her seven year old girl and decked her in jewels, among them being a costly diamond pin. She was left to roam about the pic- nic grounds as she pleased, and finally wandered off to a secluded place where she was out of sight of the company, when a low-bred negro saw her and the jewelry and robbed her, and then to hide his crime or identity, killed her. Meanwhile, the little girl was missed and searched for by her father. Suddenly he was horrified to see a muscular negro with the dead body of his dear child hurrying toward the river bank. A severe struggle ensued between the father and the murderer for the body of the child, till cries for help brought others to the rescue, when the negro was overpowered, and, according to southern style, hung to a tree. Now, while every rational person will admit the criminal should have been punished by law (not lynch law), the moral nevertheless stands out bold that, if the parents of that child had displayed more good sense and judg- ment and less vanity, the child would not have been robbed, much less killed. A picnic ground is hardly the place for the display of diamonds, especially when children are left to run around unpro- tected and in danger of meeting all sorts of characters. Whenever you find one or more persons crowding against you in any public place or conveyance, be on your guard; that is the time thieves do their work, and the game they sometimes play to do it. Asin the case of a gentleman who was traveling on the cars, ana had taken considerable money with him to buy goods with. He very foolishly displayed his money while sitting in the car, and after arriving at his destination when he looked for his pocket- book it was gone; then he remembered that just before he left the car three or four men crowded against him so forcibly that he a ee a ome: i arta haiti eee as spl I ce pro pain anastasia it St eee i pa alain bic neaaaae ore Teena! te rant ade a tea tat era A brie =e ae EN = ma Sie yeaa sents.i Rar i a eee Pea eS taal pv d rete eal oe ETE PRONE EEE AR OER RTE oe a a < ay ipdicates a sympathetic nature and st man to the Universalist o1 than in the top part, the individual is more incli 4 4 3 AY TACrri4t r + } . that is, providing he or she becomes and gooaness, wl a fine and energet yw — one of the early Indian fighters. its sloping toward the back, which sentiments, that frequently incline a ie head is much higher in the rear set, stationary and orthodox form ‘The whole face is expressiveHUMAN SPIRITS, GOOD ANw BAD. 217 even though they may wrangle and quarrel half the time. There seems to be a common bond of union that instinctively draws them together, however much they may oppose each other in their busi- ness or feelings. They become kindred spirits in their mode of life, aims, tastes, and desires. In like manner there is a sympathy be- tween wicked spirits, because their natures are similar, even though they may dislike each other in some respects; and they will even love a wicked place better than a good place, because it is more congenial. Like loves like. Whoever heard of a bad man or woman enjoying a prayer-meet- ing! Talk about hell! It would be hell on earth to a really bad man to compel him to go toa prayer-meeting. Five minutes in such a place would seem like five hours. He could sit ona picket fence and watch a game of base-ball or a horse-race for a whole hour, much easier than he could sit on a cushioned seat ina prayer- Yes, he could be contented in an uncomfortable seat watching some worldly sport, but sit him down meeting for a few minutes. to listen to something sacred, or perhaps condemnatory of his life and character, and he would wriggle all over the seat—the most uneasy and restless mortal you ever saw. Like a young man I nice and was anxious once: ‘Ee attractive in some respects, but decidedly fast. He remember, who boarded where I did was to get me into a billiard hall and similar places, and I was equally One Sabbath after- noon I succeeded in getting him to go to a Sabbath-school. I as anxious to get him into a Sunday-school. managed to keep him there long enough to listen to the singing of the opening exercises; but he was out of his sphere and social element, and would, no doubt, have felt more at home in a pen- itentiary. Bad people cannot endure the society of good people in this life and world; the two cannot associate and form companionships any more than oil and water can be united. Yet, strange to say, bad people all expect or hope to get to heaven where the good, whose society the wicked cannot endure on earth, alone can go. What kind of a heaven or hell would that be with a mixture of good and evil spirits through the ceaseless ages of eternity? The life and character of a person is determined to a great extent by the kind of spirits he has come in contact with, and beer influenced by, especially in his youthful days. Mind acts upoa Pa UP ieeeRl tie deea thins ee}DTS HUMAN SPIRITS, GOOD AND BAD. mind, either for good or evil, and we are so marvelously suscepti- ble to mental impressions, that unconsciously we become psychol- ogised or soul-influenced even by individuals of little power and Capacity. It becomes us, therefore, to know for our own good and protection the character of the spirits that seek to impress us, or become our acquaintances and associates. We cannot afford to be spiritually blind, either to our own spiritual nature or that of others; for not merely the present, but eternal life and happiness hang upon this question of soul-influence. To know and discern the good and the bad, then, is the paramount duty of all; and to aid us in dis- criminating between the two, the Almighty has portrayed and fixed the character of every soul upon its physical form, especially the face. In other words, he has given to us the science of physiog- nomy which, like a mirror, faithfully reflects the likeness or charac- ter that is thrown upon it. Thoughts first stamp._themselves upon the soul, which is more sensitive than the body, and are not at first fixed upon the countenance; but as some writer has said, “Time at length makes all things even,” so the thoughts that are oft re- peated and cherished in the heart grow into mental rivers and form for themselves channels, which constantly coursing through the soul, begin through the electricity of the body to act upon the brain cells and nervous system, and which in turn acts upon the muscles and through them reaches the exterior of the body, and become visible to the naked eye. Thus ‘the immaterial is brought to light through the material, and all earthly spirits are made to reveal their hidden characters. As there are wicked and ugly souls, so there are wicked and ugly faces which become all the more hideous as age creeps over them. They never ascend, but always descend in their character and appearance. It is not in the nature of bad and ugly things to improve or progress, but rather to deteriorate and go down, down, down! There are good and lovely souls accompa- nied by good and lovable forms. The one never misrepresents the other, for figs do not grow on thorns and thistles; neither do pure, good looking faces grow on polluted souls. Nature never lies; she is ever true toherself. A man’s tongue may lie, but his face never, no, never ! “Whatsoever a man soweth, that shall he also reap,” is as true of his facial expression as of his rewards and punishment. Sad thought for the evil-doer, but bright and joyous for the pure ipcomfort and a blessing toall right thinking and acting people. But ess rather than light, so they love ignorance ledge; and it is this class of people who would fain or rather the language written on them. as they know themselves, horrifies and e them, and they naturally shrink from the acceptance of phre ical or physiognomical truth as a thief shrinks from the came photographer, rather than know hide their faces, known to others nrages nolog- ra ofa Evil-doers do not like even their acti much less their faces. Tobe watched, annoys and aggravates them beyond endurance. Like'a group of young men I noticed on a street corner in Chicago, one night. Their manner indicated some- thing wrong as to their characters and motives, so I stood on the Opposite corner and watched them for a minute or two, which so excited and enraged them that they gave vent to threatening lan- guage. This at once confirmed my opinion of them, because if they had been good and peaceable citizens, they would have taken no notice of me, and would not even have imagined themselves being watched. But the conscience of evil-doers, designers, plotters, and schemers (that is, if it is not dead) terrifies them, and makes them suspicious and afraid almost of their own shadows; “for the wicked flee when no man pursueth, but the righteous are as bold as a lion.” Ons criticised or observed, A pick-pocket was standing on the corner of a prominent street in Philadelphia, one morning, waiting, I suppose, for a vic- tim, as a gentleman who used to be a detective and myself passed along on the other side of the street. My friend, the ex-detective, noticed him and instantly stopped and gave him a sharp and search- ing look. That was enough. The thief saw him, and quietly but quickly made his way down the street. My acquaintance remarked afterwards that he could easily pick out those characters, and frighten them off. And why, let me ask, could he so readily recog- nize those characters from others without personally knowing them? T reply, because there was something in their looks and actions that indicated just what they were. There was no other earthly way by which he or anybody else could distinguish them from others but by their manner and appearance.career a 7220 HUMAN SPIRITS, GOOD AND BAB. It was the external manifestation of their character that made them conspicuous, and it is this visible manifestation of character in face, form, and manner, that makes us all like or dislike every stranger we meet; and if it were not for this fact that every soul reveals its character through the body, I do not see why everybody should not look alike or very nearly so (because it is a law in nature that the more perfect any species is, the greater its variety). We find as great a variety of dispositions and characters, as we do bodies and faces; and wherever we find similar forms we also discover characters which are similar; thus form and character are inseparably connected, the one cannot exist without the other. There are three things I wish to notice and contrast in good and bad spirits, viz.: their birth, looks and doings. Bad spirits are begotten through the bad thoughts and habits of their parents, and good spirits through the good thoughts and habits of their parents. Like begets like; purity produces purity; love excites love; and wickedness brings forth nothing but wickedness. And as murder will out, or come to light; as love will reveal itself like the light of the sun, so evil natures will be made manifest in succeeding gener- ations. The rising generation is the moral photograph of the preceding one; it is the past reflected on the horizon of the future, and the great mistake of mankind is in living only for themselves and the present, thoughtless of the future, and the generation to come after them. Self-gratification is the great adversary of future happiness; it deals only with the present, being indifferent to the past and unconscious about the future; hence it is that men rush heedlessly along the pathway of life, and plunge into matrimonial relationship with never a thought as to what will be the result of their conduct. Then blinded by passion and lust they rock their sinful souls in the cradle of self-indulgence, and when in after years the living objects of their folly stare them in the face, they are BEL 4 startiec d, and in wonder and amazement ask, How can these things be? The middle-aged as well as young men and women who sow their wild oats, may rest assured that their sins will find them out. They may keep and cherish their evil thoughts and purposes to themselves, and conceal from their neighbors their bad practices, but nature will some day stamp them on the souls of their children, and engrave them upon their faces. The guilty shall not go un- punished; they and their children will bear the mark of sin uponHUMAN SPIRITS, GOOD AND BAD. 22% them, just as surely ss did Cain and the descendants of Ham. The Almighty has declared that he will visit the iniquities of the fathers upon the children veto the third and fourth generations. Do you ask me for proof? Look around you and all over the land, and behold the diseased, enfeebled, suffering, sin-cursed Specimens of humanity that abound everywhere! Then look into the faces of the thousands you meef, and observe the dull, stupid, ignorant, idiotic, insane, fast, licentic ‘s, and God-forsaken look that many of them hang out upon their countenances, and tell me if the soul does not Cast its image upor *he face, and the parent transmit his character to the unborn child. I assert and think the world proves it, that a large proportion, pethaps the largest, of unclean Spirits that infest society, have inherited their evil natures from their parents or great grand parent; that they are born into this world with a polluted, corrupted, and devilish nature — one that is extremely susceptible to evil, Sut not to good; and one that will gradually develop itself with the growth of the child. Not a few, however, who would naturally incline to the good side of life, were their associations good, have become bad through the influence of evil suggestions, companions and temptations that have constantly beset them on every hand. Separated perhaps from home and moral restraint, they have gradually weakened and yielded to the pressure brought te bear upon them, till they have finally gone down into the slums of iniquity; these are they of whom there is strong hope of recovery or reclamation when brought under good influence. But I have seen mere children, and plenty of boys and girls show such denraved traits in their characters, that it seemed to me no kind of #fluence or training, however pernicious, could have developed it fn their brief life-time. They are the children who, as they grow up, give their parents a world of trouble, and perhaps eventually bring their gray hairs in sorrow to the grave years before their matural time. Think of the boys and girls who oe away from home that they may avoid all restraint and dive headlong into sin, e what they consider freedom and pleasure; of the army of young ¢riminals that are brought into the police court; of young girls, mere children, accosting men on the streets and offering to fornicate with them for money! I was requested by a mother to examine the head of her little girl, who possessed a Spirit quite different from those I have just déscribed. She had beengo) DE Vent -Enlenisiowen fe Vi Trae A 222 “HUMAN SPIRITS, GOOD AND BAD. living in a block where other families resided, and her girl had seen and heard things from other children that shocked her modesty, and were offensive to her purer and more sensitive nature, and it was with great difficulty her mother could prevail on her to state to herself what she had seen and heard. She told of one little girl in particular, living opposite to her, who had been telling about her adventures the night before, and expressed herself in some such language as the following: ‘“Didn’t I mash the fellows, though?” Here, then, were two opposite natures, and the little girl whom the mother brought to me illustrates what I have already expressed: that a pure-minded child would be repelled, disgusted and frightened at the mere suggestion or sight of anything sensual. The tendency to lie, deceive, cheat, steal, flirt and murder is also hereditary, and will be manifested early in life. The awful tempers that some children are cursed with could not possibly have been developed in their short existence. It is not a very rare thing to hear of one boy shooting, stabbing or killing another. While visiting a police court one morning, a small boy was brought before the magistrate for unmercifully thrashing another; and as he was so very small and young, the judge was perplexed to know what to do with him; so he sent him to his cell till the afternoon in order to have time to consider his case. I suggested to the judge that I would like to see the boy and examine his head. ‘“ Very well,” said he, “the captain shall bring him up to you.” I examined the boy and on returning to the court room the magistrate asked me what I thought of him. Said i, “Judge, the trouble with that boy is he was never born right, and his parents are to blame for what he is.” On another occasion there were two boys and girls brought in from a bad place, all found in bed together by the police officer, though the girls stoutly denied it. They were too young to have lost all their modesty and developed that bad nature unless licentiousness had been born in them, and modesty left out of them. Their very looks betrayed them; not only of the girls, but also of the boys. I fear, however, many people of over-modest and reserved natures who have never studied, seen, or in any way come in contact with the moral corruption that exists in all classes and ages of society, will think [ am stating things too strongly and coloring them too high, But Iam not. I have only stated the bare facts without the slight- est exaggeration. There is enough truth and reality pertaining topea ruassasiaees HUMAN SPIRITS, GOOD AND BAD, the subject I am writing on without drawing on my imagination to fill out the picture, and the reader may rest assured that throughout all my writings he will find no picture, no exaggerated statements. There is too much fiction in the world already, and that is one reason why people do not take more interest in facts, and know more of what is going on around them in every-day life. To live as thousands do in a world of sentimentalism, and ignore the stern realities that meet them and stare them in the face wherever they go, is a sad mistake, and one of the reasons why so much evil abounds and so many evil spirits are left to pursue, unmolested in many cases, their devilish deeds. I have already intimated that good spirits may become bad through the force of circumstances and improper education. There are good parents whe are really doing the very thing to make their children bad. Many a son and daughter have been driven from his a or her home by the cold, rigid, formal, exacting and over-religious ca discipline of parental authority, which has made their lives as miser- 4 able as though they were shut up in a penitentiary. And when they a do break loose from home restraint, and breathe the air of freedom OE many of them, not knowing how to use what they have never had, i but often wished for, run into dissipation and perhaps do something a to put them under the restraint of the law. Then, having once " been humiliated by arrest and imprisonment, they lose self-respect | and feel that nobody cares for them, but rather that everybody is against them. Then, in a fit of mental depression and desperation, vie they fall into a life of worthlessness, dissipation and crime. That ‘i a is about the course a young man would be apt to take; while a young woman would elope or marry the first man she could; or still worse, find her way to a house whose steps take hold on hell. Some parents are constantly opposing the desires, tastes and am- va bition of their children. They want to do one thing, and their | a parents insist on their doing something else; and thus oppose, hinder and keep them back in the accomplishment of their purpose of in life. What an army of young men have had their prospects and ae chances in life blasted by the injudicious and stubborn opposition of their parents; or it may be their unwillingness to assist them Ht financially in preparing themselves to start on the road to pros- i perity. The unperverted taste of young people will go a long way df to assist them in determining their true sphere in life; but the folly if SS nS eePa HUMAN SPIRITS, GOOD AND BAD. of parents often steps in and hinders or throws a stumbling block in their way. Their pride and vanity may want their son to do some- thing he has no taste or talent for; or, if they are poor, they may be anxidus to have him work at something to bring in a few dollars, thereby depriving him of an ordinary education, and forcing him into an insignificant position the remainder of his days. It is true that occasionally men of genius surmount all obstacles and reach the goal of their ambition, but they are the exception and not the rule. It is also true that many of these young persons, thwarted in their plans to pursue a calling in life they naturally love, become crushed in spirit, careless in habits, and destitute of enterprise and energy; and when they reach that point they are as likely to fall into an evil life as a good one; for he who has no object or aim in life has really little or nothing to live for, and if he has nothing to live for, he grows indifferent to his own welfare, physically, men- tally and morally. A defective education, leaving a weak point in the character, may be the means of turning him from the path of rectitude and life, to ruin and death. That weak point will sooner or later be exposed to temptation or trial, and unless protected in some way he will wince and succumb. I care not how strong a man may be in other parts of his body, if his lungs are weak he is in danger of colds and consumption, which may carry him off unless he takes precaution to strengthen his lungs and ward off colds, or suddenly break them up. A house or public building may have a solid foundation and be strongly erected; nevertheless, if it has a defective chimney it is in great danger of being destroyed by fire. A fort may be well supplied with war material, and soldiers well officered, but if there is a weak spot in its structure the enemy will soon demolish or take it. It does not pay to send young people out into the world with flaws in their education; still it is being done every day. The fashionable schools of education, especially female seminaries, where they seem to aim to fit young ladies to shine in society, and nowhere else, are doing just this kind of defective work. They train them theoretically but not practically; give them a smattering of music, French, drawing, painting, his- tory, etc.; and then conclude that they are educated, when the practical part that fits them to come in contact with the world and human nature, has been entirely left out. The most these girls know about men’s character, and I am not sure but that of theyHUMAN SPIRITS, GOOD AND BAD. 225 Own sex, also, is what they have gleaned over the midnight lamp from some highly-colored novel. The result is, that these girls, when they graduate in all their finery and pomposity, are as green as grass on the very things they ought to study and learn at school. And many of the things they have learned they will make no use of and forget in less than six months after they leave school. This is true, more or less, of all schools of learning. The mere theoretical is crammed into them, and the practical left out. I hardly know who is to blame: whether it ig the parents who send them and put up with such an education, or really want it, or the teachers and principals who give that kind of training. Think of a father or mother spending hundreds or thousands of dollars edu- cating a daughter at a fashionable boarding-school, and then have her come home and throw herself away on some worthless fellow, or elope with the hired man, and finally drift into a lost life, which she would have more sense to do had she been rightly educated. While I was lecturing in West Virginia, one season, I heard of a girl who was taken out of a female seminary in some other state, by a young man, seduced and left in a house of prostitution. She probably knew more about French, music and grammar, than she did about men and human nature. Being acquainted with the young man, and possessing a confiding and affectionate nature, her ruin was easily accomplished. She came in contact with a bad spirit in the form of a bad man; but she had never been taught anything about such individuals, and, like Eve, knew not the tempter until she had sinned, and it was too late. Tell me, reader, what good was her education to herself or anybody else? Was it not defective somewhere? Was not a good spirit transformed into a bad spirit by her innocence of the motives of the man she sup- posed to be her friend? O but you say, “If she had been a girl she would have returned to her home.” That is easier said than done; for in the first place, she felt ashamed to go home; that kind of sin always brings a sense of deep shame when committed the first time. It was so with our first parents; they went and hid themselves. And so young women naturally want to hide them- selves from their parents, whom they fear, just as much as Adam and Eve did from the Aimighty. In the next place, she was left in a strange city without any money (because it is not necessary for a lady to carry money with her when escorted anywhere by afae " moe HUMAN. SPIRITS, GOOD AND BAD. gentleman), and, therefore, had no means to get home with, unless she made her case known. In the third place, the keeper of the house of ill-fame in which she was left and deserted by her seducer, would use the utmost of her influence and power —if not force —to keep her there until she became reconciled to her fate. Thus, you see how hard it is for a poor girl, when once deceived and seduced, to return to a life of purity and to her home. For this reason, I urge the necessity of a change in the public and private systems ‘of education, which leaves character so deficient in discipline, so weak in its power to resist evil, and so deficient in a general knowledge of human nature. Bad spirits are frequently developed through bad companion- ship, filthy conversation and immodest sights. Let a young person of good tendencies fall into the society of one just the opposite, and keep his or her company, the chances are that the evil one will corrupt the other, unless wonderfully fortified in moral strength, principle and courage. Men cannot witness immoral scenes, nor gaze on licentious persons, or pictures of them, without injuring their souls, any more than they can contract a loathsome disease without injuring their bodies. That which appeals to men’s pas- sions through the sense of sight, is a powerful tempter; because it not only arouses the passions for the time being, but lingers in the mind when the vision has passed away. The senses of feeling and hearing are momentary as compared with that of sight. A picture of anything may be kept constantly before the eyes. Hence, the sense of sight paints its images and impressions much stronger on the mind than any other of the five senses. The man who keeps before his sight an obscene picture, or goes to shows where they dance or perform other lewd acts, is murdering his own soul. It is a common sight in any large city to see men of all ages hur- rying and rushing to the ticket office of a variety theater, with all the intensity and eagerness of their natures, and almost push one another away in their anxiety to get tickets first, and secure the best seats. They imagine they are going to have a good time and a luxurious feast of sight-seeing. Well, perhaps they do, judging from their own perverted taste; because what these men seem to enjoy the most, is to smoke, chew, spit, drink and listen to coarse. lewd, far-fetched jokes, and gaze on half-dressed women daubed up with powder and paint till they look more like fiends than women,WUAPEPLSEC eT Cae a HUMAN SPIRITS, GooD AND BAD. 227 But, of course, the fre it does them any inj clog-d quenters of these places never seem to think ury. It feeds their baser passions, while the ancing and low, rough, comical acting of the men, excites their mirthfulness; so they go home pleased, and think that they are better prepared for business the next day. They have had a good laugh, and they say that a good laugh cheers them up after a hard day’s work with the cares of business. You can tell almost every business man who visits these haunts of iniquity. You will find his windows half-full of the show-bills and pictures of actresses at these theaters. He will cover up half of his goods providing he can get a few tickets for it, not only of the low theaters, but all classes of shows and _ theaters. Saloons, cigar-stores, clothing- stores, hat-stores and drug-stores, are generally filled up with that kind of rubbish (not the first-class clothing and drug stores, but the middle and cheaper class). The fallacy of this method of a certain class of business men as well as the laboring class to cheer up their depressed spirits, must be apparent to any reflecting mind that takes cognizance of cause and effect. It blunts their mora] sensibilities, and destroys all taste for anything of a spiritual, religious, or scientific nature. It lowers their organic tone, creates depraved sentiments that can appreciate nothing unless it smacks of immorality and lowness, and worst of all destroys their sense of right and wrong, and totally blinds their moral eye-sight so that they cannot see the cess-pool of iniquity and filth into which they have dragged their souls. In other words, they cannot, nor have they any desire to, see the condition of their own hearts; for they have become variety-show maniacs, and have consequently, slowly but surely, developed bad spirits. I grant, however, that a large number of them only become negative bad Spirits, that is, though they have contaminated their own souls, they do not seek to contaminate others; but unfortunately some of them become positive bad spirits —that is, those who are not satis- fied with having defiled themselves, but try to defile others: like a young man who took a young lad to a variety show in Chicago one night where there was a cancan dance at the close. Asa student of human nature, I was anxious to drop into one of those dens and study the faces of the frequenters of such places, as well as the actors and actresses (if they may be called such) who gave such performauces, and the character of the entertainment. The boy I2 ym 5° 228 HUMAN SPIRITS, GOOD AND BAD. was just alludrng to, was sitting behind me, and when the French eancan came on, I watched the boy’s countenance to see what effect it would have upon him. If ever I felt sorry for the welfare of any- body it was for that poor boy. He blushed and fairly quivered with excitement. It was no doubt the first performance of the kind he had ever seen, but I fear not the last; for his sexual passion was evidently aroused and excited beyond boyish control. I not only watched the boy’s face but listened to the conversation, for I could not help hearing it they were so close to me. The man remarked: “Pretty good show, is it not, Johnny, for ten cents? | Yes,” said the trembling boy. “ Well,” said the man, “ whenever you want to come down here again, just let me know and I'll bring you.” These are the kind of bad spirits that I wish to refer to in this essay — the positive and not the negative kind—those who corrupt and ruin others as well as themselves. As to how many souls have been ruined through filthy conver- sation in the way of smutty sexual stories, which never had any foundation save in the foul and licentious imagination of the origi- nator, I have no means of knowing. But I do know that some of the smuttiest stories I have ever heard, and that made a deeper and more lasting impression on my mind than any others, were related in my youthful years by church members—men who were active members, supposed to be seeking and trying to save souls instead of trying to ruin them. If I were to live a thousand years I could never forget stories that a clergyman told in his own parlor, and in the presence and hearing of his daughters (young women from seventeen to twenty years of age). One of them went into the next room and the other remained, reclining on the lounge, laugh- ing at the scene and individual described. I was thunderstruck and bewildered, not knowing what to say, nor which way to look; and if I had not heard the man preach and knew positively where I was, I should have suspected that I was in a house of ill-fame, instead of in a minister’s residence and family. True, there was nothing bad in the words used, or the act described, but it was suggestive of evil, especially in the presence of his daughters, and therefore tended, whether it was so meant or not, to arouse the amative feelings. Ido not say the clergyman was a bad man. He was very sociable and had other good characteristics; but he was certainly very indiscreet and careless in his conversation, and farHUMAN SPIRITS, GOOD AND BAD. more particular and zealous about his church creed than he was Concerning the moral effect of what he said. It is bad enough to hear licentious stories from men of the world, but when they come from professing Christians (whether that profession is real or not) they are apt to have a greater influence upon a young man’s mind. He naturally reasons to himself thus: Well, it is wrong, no doubt, to indulge in sexual intercourse before marriage, but there is no harm in thinking, talking and joking about it. That is a sad mistake which many young men and women make, and the starting point from which springs many an evil and ruined life. Bad thoughts ripen into bad actions; it is the strongest and most subtle weapon the devil has; it is a sort of mental wedge that enters the mind so softly and imperceptibly that the soul is: lulled into sinful desires before it realizes the change that is taking place. And let me tell you, young man, or woman, or whosoever may peruse these pages, that when once the old serpent of sexual lust has coiled itself around your heart, I would not give-much for your soul, unless the Almighty comes to your assistance. That awful passion will hold you with an iron grasp, from which it is extremely difficult to break away. That was the mistake which innocent Eve first made in reference to the tree of knowledge of good and evil. She looked at it, thought about it, and listened to evil suggestions from the tempter, and finally her thoughts led to an action which was sinful, and so sin led on todeath. Let no one demoralize you with impure language. One bad word and evil thought may counteract a dozen good ones, and to harbor an evil thought in your soul is like carrying a venom- ous reptile in your naked bosom. We are not to blame for having bad thoughts in this world of sin and depravity; we shall always be troubled with them. But we are to blame and responsible for cherishing them like a sweet morsel and nursing them in our souls, day and night, till they finally nurse us. Saysthe scriptures, “Who- soever looketh on a woman to lust after her, hath already committed adultery in his heart.” This implies a two-fold act on the part of the individual before he sins. First of all he looks; but the mere act of looking is not what constitutes the sin. He next thinks; but thinking of itself is not sin, but rather what he thinks about. He Grst sees the woman; then instead of thinking about her as a moral, spiritual or intellectual being, he thinks of her simply as a beautifulHUMAN SPIRITS, GOOD AND BAD. animal capable of producing in him sensations of pleasure, and immediately desires to experience those sensations and enjoy the consequent pleasure. This is lust and sin. It is the carnalization of sight and thought, if I may so express it, which always tends to degenerate the soul; whereas, spiritual and intellectual thought elevates it and makes it God-like.. The desire for sexual intercourse is right at the proper time, and when associated with spiritual and exclusive love. Pure spiritualized love that is concentrated upon one person, thinketh no evil, and rejoiceth not in evil works. It imparts an exalted and refined tone of feeling, purifies the actions, and lifts the soul far above whatsoever is gross and sensual. When aman starts on a journey toa distant city, it is very necessary that he should select the right road, or he may never get there; and it 1s just as important that the love-feeling should be properly awakened; for, if improperly and prematurely excited by bad sights, conversa- tion, or reading, it may eventually develop into a-bad spirit instead of a good one. A little thing in the form of an obstruction on the hill or mountain side, has changed the course of great rivers. So there are many souls that might have taken a different course had not some immoral obstruction changed the current of their thoughts. in early life; for like as, the perpetual gliding stream forms the bed! of the river, so perpetual evil thoughts mold and fix the character. I have seen boys in some of the disreputable streets of New York, standing in front of the low dens of infamy, eagerly gazing into the faces and bare bosoms of those polluted creatures, while they were trying their best to frighten or drive them away. Bad “s these women were, they seemed to have more sense than the éhoughtless mothers who allowed their boys to run the streets. alone. Parents make a great ado about their girls, and seem to think if one of them goes out of the house after dark alone, her chastity is in great danger; whereas, the boys are frequently allowed to go and do just as they please. There is just where they make a mistake. Let all parents take care of the boys and young men, and keep them out of mischief; then they need not. fret themselves about their daughters. The girls cannot do much harm to the boys, but the boys can do a good deal of harm to them.. Young women are naturally retiring and modest (unless they are flirts), but the young men are bold, cheeky and adventurous; and,, Yeerefore, need to be restrained and guarded quite as much, if not shar i ati aie ept HR nets eet ioc hitless 9 Ja 4, i asiHUMAN SPIRITS, GOOD AND BAD. More, than the girls. Hence, it is easy to see how and why so: many young lads become bad and develop into criminals when exposed to the powerful and constant temptations that abound in every large city. People need not wonder that so large a propor- tion of every generation turn out bad, and become a curse and burden to the country and their families. It would be a greater wonder if they did not. The next and final step in the complete development of a bad! Spirit is, evil companionship. Having listened to bad conversation, seen demoralizing pictures, or the wanton exhibition of the human form, and indulged in evil thoughts, there necessarily springs up a. desire in the impassioned and excited soul for questionable society. There is a secret longing for the company of those who have thrown off moral restraint. When this point in the downward career of the wayward youth is reached, the voice of conscience is. soon hushed; the timidity and backwardness with which he before committed sin soon passes away, and he emerges into the uncon- scious moral state of a free sinner; and then it is that he becomes. in reality a bad spirit. Men and women may resist the temptation of evil thoughts, sights and conversation, but when in connection with or in addition to all these, there comes the direct influence of a wicked person, truly the net-work of sin is completely woven and fastened around the soul; and the power to resist is almost as- feeble as that of the exhausted and struggling fly in the spider’s web. Let no man boast of his moral strength, his will-power, and ability to stop when and where he pleases; to go thus far and no- farther. Sin is a very deceptive thing, and a very dangerous toy to play with. It is something like the river Cheat, running down: the Alleghany mountains: it looks in some places to be about three: feet deep, but were you to jump in you would find it over your head. So it is with sin: it looks shallow, and appears harmless and: innocent in some of its powers at least, but plunge in, my friend,. and you will find it sufficiently deep and treacherous to drown your~ soul. You may flatter yourself that you have a mind of your own: that no companion can control. Perhaps you have, but remember, like begets like; and when your taste is so perverted that you love- what your wicked companion loves, you are unconsciously con= trolled, and under his influence just as long as you follow his ways,, go where he goes, and do what he does.mt ki! 232 HUMAN SPIRITS, GOOD AND BAD. One incident will illustrate the powerful infiuence of evil asso- clations. A beautiful young lady in Canada, had a brother who was a fast young man, and he of course had for his companions other fast young men; though the most of them, I presume, be- longed to nice families. As one acquaintance generally leads to another, the young man’s sister, pure and lovely as she then was, became introduced into the society of the other fast young men, though she probably knew little of their motives or private charac- ters. Introductions led to acquaintanceship, and from that friend- ships were formed. Then came parties, evening walks, balls, etc., and the rest of her history I need not write. It was the old story of sin and shame and ruin. Here let the curtain drop upon the lost life of one who was once the joy of her home, the beautiful flower of the family, and the pride of her parents. The incident just related is a picture of what bad company does for young women, while young men are exposed to and led on not only to the same vice but to others of a kindred nature — for vices generally run in a sort of family. Drinking, gambling, and prostitution, with their accessories, such as horse-racing, theaters, pawn-shops, and sports in general, are a nest of evils all contributary toeach other. Hence, the foolish young man who selects a bad spirit for a companion is pretty sure to be caught in one of these traps, and when caught tn one is most likely to be led into another, till finally he acquires a taste or love for such evils and eventually becomes himself corrupt, and then a corrupter of others. Having noticed the causes that make bad spirits, it is hardly necessary to dwell on the birth and origin of good spirits; because in preventing the evil you must use the very means and principles that develop the good. If you ask me why I speak of the dark and objectionable side of human life and conduct, I answer, no individ- ual or community can avoid or exterminate evils without first know-. ing of their existence and their nature. Solong as people see these - evils, and simply wink at them, dodge around or take no notice of them, just so long will they curse the human race. “It is of no use for sensitive and over-modest people to hold up their self-righteous handkerchiefs to their moral noses and say, “I do not want to see, hear or know anything about such things.” That is just what a large number of citizens do in regard to politics. They dislike the corruptions and vices of political parties, and the bull-dozing atHUMAN SPIRITS, GOOD AND BAD. 233 elections, so they determine to have little or nothing te do with politics or politicians; and so leave the elections to be managed by the worst elements of society, who send men to the Legislature to make laws in their own interest. Thus do these over-nice but cold- hearted people leave the weeds of sin to grow up all around, and in the very midst of their pious flower-gardens, absorbing the light, warmth, and nutrition in themselves, and then wonder why many of their choicest plants and flowers wither and die. You may sow your seeds, water and care for your sensitive plants, day and nicht, but if you do not keep the weeds down and give the flowers a chance ‘o grow, you will find your labor all in vain. You may send your sons and daughters to the best schools in the land, and keep them as ignorant as you please of bad people and their practices, and content yourself that they are growing up with good, bright, and noble spirits as many of them will, no doubt, while others, as history shows and every-day events prove, will hasten their gray haired parents in sorrow tothe grave. Not knowing sin or its appearance, these young people allow the weeds of immorality to grow up in their souls. They cherish them and care for them tenderly, until good thoughts and resolutions give way to evil ones. Thus many a soul that might have grown up good, has grown up bad; because their exceedingly modest parents believed that ignorance was bliss. Well, if ignorance is bliss, why send young people to school at all? Oh! but you say, it is the good we want them to learn; only that and nothing more. Yes, but let me ask you, how in the name of common sense is a young man or woman, ora child, especially, to distinguish between good and evil? Many a child has eaten a poisonous plant and lost its life, which it would not have done had it known the dangerous character of the plant. Well, you say again, we will teach them the good and watch them that they do not come in contact with any thing or person that is bad. I reply, Nonsense; can you or anybody else watch every act, every step, and know everything about your child, by day and by night? You know that such a thing is impossible; and the best thing you can do for your children is to exercise the same common sense that every bird and animal in creation does for their young. Warn them of danger, teach them what and who is their enemy, ind then rely upon their true manliness and womanliness, and the spirit of self-protection to save and not destroy themselves. Chil-many men chewing tobacco. The married lady in the house, wha 234 HUMAN SPIKITS, GOOD AND BAD. dren are not tools (if some of their parents are), and when once: thoroughly impressed with the fact that a certain thing or act. is: injurious, they will most likely keep clear of it; that is, if they know it from childhood up; but let them once get soiled with bad. thoughts or habits, and of course you will have more difficulty in keeping them from sin. The best way to induce young folks to do- what is right and abhor that which is evil, is to make them love you; for by so doing you win their confidence and obedience, and: it would pain them to displease you; but if you seek to control them by making them chiefly fear you through a rigid, strict, long-faced-piety sort of training, they at once feel their liberty suppressed, and their obedience, if rendered, is that of slavery. I remember a seminary where both sexes attended, that was. conducted on strict discipline style. Instead of putting the young folks on their dignity to act as ladies and gentlemen, they were treated as so many children incapable of taking care of themselves, Every night, or once a week, am not positive which, the girls were obliged to confess to the matron, or rather were expected to do so, whether they had been speaking to any gentleman, and what was the result of it. A few of them probably told the truth, but: the sharp ones would not hesitate to tell what they call a white lie; because if a girl will flirt or break the rules, she will lie to get clear of punishment. So their system of discipline was a capitak one to teach young people to lie; and if there had been more socialk freedom in that school the boys and girls would not have played post-office in the classes, by passing notes to each other right under the eyes of the teacher. Asa rule, I think those schools. that have the strictest government, have the most trouble; where reasonable liberty is curbed, there you have the most sly mischief. The boy or girl who learns to play sharp tricks at school, is being educated to play them—in a different way, perhaps—in after life. Nor is the evil remedied by educating the sexes separately; all the difference in that case is, that you have less of one kind of mischief and more of another. Like some seminary girls who went to see the Cotton Exposition, in Atlanta, Ga., and were prevented by the principal from having the kind of fun they wanted while at the hotel, and so got together in a quiet part of the hall and smoked cigarettes, rubbed their gums with snuff and spit around like soSOEEES ETA Sea tt 28: HUMAN SPIRITS, GOOD AND BAD. felated the fact to me, said they were snuff-dippers, and carried their outfit in their pockets: consisting of cigarettes, a box of snuff, and a small stick or piece of wood fringed out at one end, to Serve as a sort of brush to rub the snuff around their gums with, Good spirits, then, are born and raised through good parents and the right kind of education. Bad spirits are born and raised through bad or ignorant parents, or defective or improper education. I shall now discuss the second division of this subject—the doings of good and bad spirits. Everything that lives in our world at least must work, or die of starvation. Nothing can exist without work of some kind, and this is particularly true of good and bad Spirits. Inactivity belongs to dead things, not living, organized bodies or spirits. The devil works, and that continually; if he did not he would soon lose his hold on the human family; and all evil Spirits are forever doing something to curse mankind.. When the spirits of bad men and women can work iniquity no longer, and they pass from time into eternity, they leave their shadow of un- holy influence behind them. They have tainted the moral atmos- phere in which they lived with the effluvia of hell itself, and time alone can blot out the effect of their lives. The good spirits are the salt of the earth and the stars of the moral world. They reflect the light of him who is the light of the world, and thereby illumine the dark places of the earth. Their works go up before the creator as sweet-smelling savors, and “ their ways are ways of pleasantness and all their paths are peace.” In life, they scatter blessings and sunshine wherever they go; and after death, they leave an aroma of sweetness behind them which the rising generations inhale, that they may go forth and breathe the same spirit. The deeds of a good man are not confined to his present life; he leaves an influ- ence that will extend far and wide and go down to generations unborn. The fragrance of good spirits sweeten the souls of others and incites them to a noble life. It turns the world into a heaven of peace, joy and love; soothes the troubled heart, and instills a feeling of confidence and trust in others without which no soul can be happy. Bad spirits make men envious, distrustful, and hateful toward each other, and turns this fair earth into one grand theater of crime and misery. They make wounds which they never heal, and aching hearts which they never comfort. They set men at variance with one another, stir up strife, destroy the peace andeat ee Po oe A ~ 3 <_ 230 HUMAN SPIRITS, GOOD AND BAD. happiness of families, beguile the youth, and lead astray the unsus- pecting. Theirs is but to do and die, regardless of the future and the rights of others; selfishness in them reigns supreme, and the pursuit of worldly pleasure, and the gratification of their passions and appetites is the one object of their lives. They live for self and self only; whereas, good spirits live for others as well as them- selves. Theirs is a life of self-denial and self-sacrifice; they keep down the animal nature that the spiritual may predominate. But the wicked keep in subjection. the spiritual that the animal may predominate; the good aspire, the bad desire only, and the one loves what the other hates. Thus do their characters differ and their pathways diverge; the one leading up to life and happiness eternal; the other down to death and punishment. All spirits impress their true characters upon others. They cannot hide them because the magnetism of one person acts upon the magnetism of another, without any effort on the part of either. Through this subtle agency the mind of one person, be it good or bad, is brought into communication with the minds of others. Hence, it is not always necessary for any one to act or speak wickedly to impress it upon others, the very looks and thoughts are often sufficient to convey and reveal the general character. There are three ways of transmitting and evincing character, viz.: by action, voice and expression. The latter, particularly, manifesting the feelings, and the two former the thoughts; in other words, if I may make this metaphysical distinction, men and women express their thoughts, of whatever character they may be, either in conversation or by actions. But their feelings, which seem to spring into action before thought and are prompted by the physi- cal condition of the individual, are most readily and easily portrayed in the countenance. Some good people show their goodness in benevolent acts, others in kind words and pure, thoughtful conver- sation or talk; while a third class show it in their quiet but expressive and influential lives and books. On the other hand, the bad likewise have three ways of exhibiting their wickedness: by licentious actions, filthy conversation and insinuating or suggestive looks. The noble acts of men like George Peabody, Peter Cooper and Henry Bergh, will be remembered for generations after they have passed away, and their good deeds will likewise continue to bless humanity. So women like Florence Nightingale, LucretiaHUMAN SPIRITS, GOOD AND BAD. Mott and others have left through their commendable acts, not merely fragrant characters, but noble examples to all future gener- ations, and they stand out like brilliant fixed planets, winning the attention and admiration of the whole civilized world. These are the kind of men and women who make the world better, and to whom society is indebted; because they act as human elevators; they raise people out of their cold, narrow, selfish sphere up toa higher plane of moral life. They deny themselves, that they may live and labor for others and the God who made them, and in so doing they crush out selfishness, which is the fundamental prin- ciple of all sin; and there lies the secret of their power. A selfish nature may be influential and powerful for a time, but it does not last long. Selfish natures may make fortunes which rising generations often squander; for such persons seldom leave their money in a way to do much good. They generally hand it down to their family connections, their sons perhaps, who turn out So be fast young men, and run it through in a few years. Like a young man I once heard of who, having a fortune left him, found himself in possession of far more money than brains or common sense; and so to show off how flush he was in the presence of others, would take out a five-dollar bill to light his cigar with. I suppose I need not tell you he lived, as all such fools do, to see the day of want and aestitution. How truly do riches take to them- selves wings and fly away when in the hands of such selfish, un- principled and Godless characters. Money always burns a hole in the pockets of bad spirits. Generous natures study how they can leave their money to do the most good, and the least harm; how they can throw in their mite to benefit the poor, and help to elevate the race; and when they die humanity allows them to rest in peace. Even thieves and body-snatchers have too much respect for them to violate the sanctity of their graves or tombs. But when a selfish, miserly man dies and leaves his money in a lump to two or three relatives, then come family contentions and law- suits, to which there is almost no end; and, perhaps, the evil spirits of speculating thieves dig up his carcass, and hide it away in the hope of a rich reward for its recovery. Nobody has any profound or reverential feelings of respect for the spirits, or even the bodies, of selfish, rich, worldly men, and when dead they are forgotten, or their names serve only as by-words of shame and reproach. Thataway in its own corruption. they are into some mischief, either doing injury to others or them- 238 HUMAN SPIRITS, GOOD AND BAD. which is good will live forever; but that which is bad will pas Bad spirits are never contented unless selves. Good spirits are never so happy as when they are doing — something to benefit mankind; “their delight is in the law of the Lord, and in his law do they meditate day and night.” The@ wicked are a law unto themselves; for they hate moral restraint above all things else. Free indulgence of the passions —eat, drink and be merry, the right to do as they please, and every man for himself, are some of their choicest mottoes. The line of distinction can be clearly drawn between the good and the bad. Yes, reader, you can figure it out for yourself math- ematically if you want to. Suppose there are forty faculties in your mind, and twenty-five of them you use in a normal and healthy manner, and they control the other fifteen; then yeur ‘spirit on the whole is good, even though the fifteen may be im- properly used. If, however, the fifteen, or even ten, of your facul- ties are large and intensely active, bringing into subjection and controlling the twenty-five, which, though greater in number, may, nevertheless, be weaker in power, then your spirit is bad, and will” -take a downward instead of an upward course. We are not to. ‘blame for having passions. We would be of littie use in this world, ‘nor could the race be perpetuated without them; but we are to ‘blame for allowing our passions to have the mastery over our con- -science, will and intellect, and allowing ourselves to become the slaves of any passion, be it for money, women, drink, food, pleasure -or anything else. We are to blame for allowing our minds to become unbalanced, whereby we develop odd and deformed char- acters, having diseased and unnatural appetites, which eat up the very soul itself. We are not responsible for the way we were born and brought into the world—for the bodies and characters our parents gave us. But we are responsible and accountable for the use we make of our bodies and the characters we develop in them ‘by our thoughts and habits. Socrates had a low, coarse, passional nature, with a giant intel- lect. He had it in his power to allow his animal nature to control his intellect and make it minister to the gratification of his pas- sions; or to make his intellect hold in subjection and direct in the right channel, his passions. He wisely chose the latter, andHUMAN SPIKITS, GOOD AND BAD. blessed the world with his good qualities instead of evil; and the world in return has honored and blessed him with respectful re- membrance. Some one has said that every man is the architect of his own fortune. I certainly think that every man is the architect of his own character, and can make of himself just what he pleases as far as good and bad is concerned. It may be hard, up-hill work, especially at first, but where there is a will there is a way. And if a man will only persist, he will come out the victor in the end. As a rule a man is just as good as he wants to be. The builder may not be responsible for the quality or kind of material he has to build a house with, but he is responsible for the manner in which he puts it together. Every man has it in his power if he will, to improve and make more perfect and beautiful his soul and body, instead of degrading them. Among bad spirits we find two gen- eral classes—hot sinners and cold sinners. The former falls into vices that are licentious, passional and exciting; the latter into acts that are mean, selfish and retaliative. A few incidents will illus- trate both classes. Beginning with the cold or mean class: a widow and her two daughters, in Chicago, had rented two or three rooms in some block, for living purposes, and being poor, and strug- gling hard to get along, had rented some furniture, or what was the next thing to it, had bought it to be paid for in installments. If the monthly payments are not paid punctually, the owner can take the furniture away, leaving the purchaser to lose what he has already paid; just like foreclosing a mortgage on a house. Now, it happened in the course of time, that the widow incurred the dis- pleasure of some other woman in the building rooming next to ker who was very anxious to get her out of the place. So her feminine ingenuity devised a mean and contemptible way of doing it; fora woman is generally a woman’s worst enemy when the frre of hatred has been once kindled. Learning that the widow and her daugh- ters were going to be out one morning, she put the poor woman's furniture out in the hall, and then hurried off to tell the storekeeper who had sold her the things, that she was packing up and going to leave, and that she intended to take the furniture with her. The furniture dealer went to the house, found the things in the hall, and of course believed the mean woman’s story, and so took them away—leaving the poor widow homeless, No amount of talk or240 HUMAN SPIRITS, GOOD AND BAD. explanation would disabuse the man’s mind of her intention to take the goods away. There is room for sympathy for a man or woman whose burning passion leads them into sin, and perhaps into the clutches of the ‘aw: but it seems to me to be the height of real deviltry, and so inexcusable; for any man or woman to deliberately take advantage -of another unawares, and that in’ a mean, sneaking, underbanded way. Like another case I remember, where two men form the subject of illustration. They were partners; one furnishing the capital chiefly, the other experience in a business partly estublished. The moneyed man soon made'up his mind that he would like to sell’out, or get control of the whole thing himself, ta neither of which propositions his partner would agree. Seeing soother way of breaking ‘up the partnership (after consulting a lawyer as unprin- cipled“as himself) he managed to have the rent run behind about a month, and then ‘slyly and stealthily as a cat, went to the landlord and‘ refuséd to pay any more ‘rent so as to give him.a pretext to issue a distress warrant for his rent, and thereby force the termi- nation of partnership or the selling out of the business. No good spirit would ever stoop to such a mean trick. One more illustra- tion of this class: - A store-keeper finds himself in straitened cir- cumstances, and wants to raise or borrow a thousand dollars which he never intends to make any special effort or sacrifice to pay back. He knows'a young man who has just started in business with a fair amount of capital to back him, which he had received from his parents, or could have by asking for it. But the question is, How shall he influence him to loan it without good security, which he could not give? He discovers that the young business man is fond of ladies; is good-natured, free and easy, with not very sharp business ideas, and below him in social circles. He also re- members that he has a young lady relative (daughter or niece, no matter which) in his store. Sohe gets her to be very pleasant and agreeable to him, receive his attentions, politely flatter him, and go with him to entertainments. The young man feels complimented; and the way to his heart and pocket-book is soon opened — he foans the thousand dollars; then the attentions and ardor of his lady-love soon cools, and he finds himself minus of both girl and money. | call such a trick as that, a regular confidence game of the worst and lowest kind on the part of the man, and a species of pros-HUMAN SPIRITS, GOOD AND BAD. BAT titution on the part of the woman; for she prostituted her feminine charms and attentions for a base purpose, and that is about as bad, morally speaking, as prostituting her body. It was a trick artfully and deceitfully played through the combined wits of both'man and woman upon an unsuspecting man; because he supposed the bor- Trower was perfectly good, having wealthy Telatives, and simply wished, as he represented, to be accommodated a short time, Well, it was a short time in one sense, for he failed soon afterwards. A young lady in California wishes to get back to her home in Pennsylvania, but neither she nor her relatives have the money necessary. She is acquainted with a young man in Pennsylvania of a good heart and unsuspecting nature, with whom she ‘corres- ponds in a friendly way, and who thinks considerable of her, which she knows or soon finds out by the letters that are exchanged. She makes believe that she loves him, and he thinks his prospécts for marriage good; but of course she does not like to travel all that way alone. Lovingly.he goes to California after her, and brings her back at. his own expense, only to find he has spent his time and money for nothing. She soon loves another or at any rate not him; _she loved him just long enough to get home—mean, treacherous wretch! These. are some of the doings of the cold-hearted class of bad spirits, while those of the hot class are entirely of a dif- ferent nature—more immoral in the estimation of the world, and therefore held up to greater censure; though, after all, there is a secret love with a large number of people for the very sins they publicly denounce. If it were not so, scandals and light, trashy literature, to say nothing of the objectionable kind, would not ‘find such a large class of readers, and such liberal patronage. While in Virginia one season, lecturing, I called on a clergyman who, during our conversation regarding light literature and the general taste of people, said: Some time ago a student who was preparing himself for the ministry, wished to make a little money during the vacation to help him along. So he started out to canvass for a good book, one of a high moral or religious character, among the members of the pastor’s church and congregation. But he met with far more discouragement than encouragement; the lady and mother of one ef the church families on whom he called, told him that she did not care about a dry book like that, but would willingly subscribe if he had been taking orders for the Police Gazette. She was more242 HUMAN SPIRITS, GOOD AND BAD. willing to read and introduce into the family a paper devoted to the interest of the fast and sporting classes, than she was a good book. Nevertheless, if some day one of her daughters or sons should turn out bad, she will be unable to account for it— would never have dreamt or thought of such a thing, and will get her neighbors and the whole church to pray for the conversion of the wayward child. It is the bad spirits that write smut on the walls and doors of public buildings. One can scarcely enter the halls of any public place, without seeing the walls scribbled over with the breathings of foul spirits, very often with rude attempts at poetry, and fre- — quently accompanied with obscene drawings. I presume that is © the only way some low specimens of humanity have of leaving their mark or name behind them. I have seen the walls of coileges, especially medical schools, most shockingly defaced with licen- — tious writing, and yet these foul-mouthed, dirty brutes are being educated (or stuffed with text-book knowledge) to practice medi- cine in the homes of respectable families, to examine and attend — the mothers and their daughters of whatever sphere of society they © may chance to curse with their presence. And the faculties of © many colleges seem to be quite indifferent as regards this species © of immorality among the students; they look at it with one eye | and wink at it with the other. In one college that I entered, © which was devoted to general education, I noticed smut written on the bulletin-board in the most conspicuous place in the building, © just inside of the front-door entrance, and immediately opposite the president’s room. I called on him to see if I could arrange to lecture before the students. But he was one of those indifferent ” sort of individuals who never want anything that they really do : want, and hence he coolly informed me that they had no place or time for any lectures. Still, I could not help thinking in my own 7 mind, that both he and his students needed a lecture very badly © on morals, if on no other subject. : The men, boys and girls who write smut on walls, have licen- tious, corrupt and generally hot natures; and if teachers under- stood human nature and their business better than they do, they would try and form better characters, and instill pure thoughts and? ideas into them, as well as cram their brains with a lot of theoreti- caltrash. But there are two difficulties in the way of teachers and_ professors doing what they ought to do. One is the universalHUMAN SPIRITS, GOOD AND BAD. 243 “= prevalence of a false system of education which, to a great extent, leaves the morals and private thoughts and habits of the students and pupils uncared for: the other is, that some teachers are no better at heart, if as good, as their scholars. In one of the cities of New York, a piano-tuner was sent for to call at some house to tune a piano. On his arrival, he was asked by the lady, if he knew he was in a house of assignation, and whether it would make any difference? He replied, it would not; that he was there simply to attend to his business and get his money for it. While in conversation, a woman stepped in the side or hall door, and catching sight of him in the parlor, instantly turned and darted out or into another room; but the man recog- nized her at a glance. She was the teacher of his own daughter in a school just out of the city. Then to save herself, she threatened to blackmail the piano-tuner; but he politely told her that he could explain his business there, and unless she could do the same, she had better leave the school. The next day she left. It is true, that strong passions may sometimes make a man or woman do an indiscreet and improper thing; but they feel sorry and ashamed afterwards, and hardly come under the head of bad spirits. Others again are unprincipled, careless and indifferent as to the result or consequences of their actions, and are going about seeking whom they may devour to satisfy their lustful natures. These are the kind of teachers who care little for the moral culture of children, or even what they do. Some person who may chance to read these pages, may doubt my statement in reference to girls writing smut on the walls of buildings. All I have to say in reply is, that & principal of a public school told me that the worst writing he ever saw or read was written by two girls; for when it was discov- ered, it caused considerable excitement, and a thorough examina- tion and investigation was made which resulted in fixing the deed where it belonged; one of the girls, I believe, owned up. To sum up the future of those two girls: one of them turned out a prosti- tute, the other married a business man who was doing well, which undoubtedly saved her. Boys and girls have different ways of manifesting the evil spirit that lurks within them; each choosing a way and opportunity peculiar to their sex. Boys and men stand on the corners of the street, in the door-ways, and passage-ways of all public places, and wherever they can find a chance to cast their Regygagass Manip icapet > anaes e pene teen => eat Oy wees Tait Sergei re maa cater ere ere ee,244 HUMAN SPIRITS, GOOD AND BAD. lascivious, brazen and impudent looks into the faces of the fair sex At the churches they block up the sidewalk and door-ways, watch. ing the ladies coming down stairs; every good-looking or dressy woman is scrutinized from head to foot. Hence, with this class of young men the coming out of church is a regular show, which ta them is the most interesting part of the religious services, and if you were to keep the women out of church, there would not be many men there. I remember three brazen young men who were standing at the street entrance of a commercial college. As] came down stairs, there were two young ladies about to ascend the stairs, and I saw that they were embarrassed, and hardly knew what to do, as their feminine instinct told them what the young men were waiting for. There they stood, laughing, staring and passing remarks as the girls ascended the stairs, demonstrating how much of the rowdy and how little of the true gentleman was in them. At picnics, this class of boys will most likely refrain from taking part in a general game between the sexes, and sneak around to some convenient spot where they can lie down and look at the girls, and feast their insinuating eyes on female charms; especially if the game is one where a girl might happen to tumble down or in some way expose her limbs. The presence, actions and influence of such boys are demoralizing, and they should be run off the picnic grounds; because, if there are any girls present like themselves, they are quick to take advantage of every opportunity, and act out their part of the deviltry. If, reader, you are anxious to know whether your spirit is good or bad, all you have to do is to examine your thoughts, feelings, desires and actions. And if you find yourself harboring and cher- ishing vile thoughts, and allowing your feelings to prompt unholy desires which constantly terminate in evil actions, whenever you have the opportunity to commit such acts; or, in other words, when you allow your impulses to evil to go unchecked, and cast aside the reins of moral and self control, then you may safely con- clude that you have a bad spirit. But if you discover yourself fighting against the natural temptation to evil which affects the human soul, and are always yearning after a higher and purer life, even though you may be troubled with bad thoughts and desires, and occasionally do evil, then you have a good spirit; not good in the sense of being pure and perfect, but good because you areHUMAN SPIRITS, GOOD AND BAD. 245 trying to be good and do better. It is not so much the act that determines a man’s guilt, as his intent, purpose and desire; so that the man whose desire and aim is to do good is, comparatively speaking, good; whereas, he whose purpose and efforts are to do evil, is bad, even though he may not do anything very wicked for the want of a favorable Opportunity, or because of some restraining influence which he cannot counteract. The bad man is a law unto himself, the good man recognizes a higher law, to which he bows in submission and strives to obey. There is yet another way of knowing and determining your moral or immoral state, and that is by the twin sciences, physiog- nomy and phrenology. This leads me to the third and last division of my subject—what or how good and bad spirits look; for each character or spirit has its appropriate facial expression, and they are no more alike than chalk is liké cheese. Be not deceived; the language of the soul is clearly written in the face, but whether you ire expert enough to read it or not, is another question. If you are tot, allow me to ask you not to be so foolish as to deny the exist- ence of what you cannot see, read or understand; because that would be acting on the same principle as the atheist, who, because he cannot, through his limited knowledge, see, find out, or com- prehend the Almighty, conceitedly or egotistically but unreason- ably asserts there is no such being. There is no such thing as hiding life or character; as well try to vail the noonday sun. Whatever is, must be, and is made manifest in some way. Can you conceive of the existence of a thing without a place for it? And granting that character exists in the soul or spirit, then it must be made manifest somewhere; because the spirit has life and we cannot conceive of life without action; and inasmuch as the spirit is con- fined and exists, moves and acts in the body, is it not self-evident that the workings of the soul, the inner man, must be made mani- fest on the surface of the body, the outer man? For after all what is the body but the house or outer covering of the soul? I believe that every thought or motive is registered somewhere in the body, and further, I am inclined to believe that at the judgment day when everyone will be judged for the deeds done in the body, that the naked spirit or a manifestation of it through its accompanying body, will be the open book from which the Almighty will judge every soul; or in other words, that the character of every spirit will wmHUMAN SPIRITS, GOOD AND BAD. some way be read by its respective physiognomy. Like begets like; and just as the character of the parents at the time of coition is transmitted to the child, so the character of the soul is transmit- ted by nerve-force and magnetism to the face. The brain, by means of nerves, has communication with every part of the body, and as thought is evolved by the workings of the brain, without which there is no thought, it stands to reason that the effect and influence of the operations of the brain will be registered and dis- cernible on the face, even more than on any other part of the body, because of its closer connection with the brain, and also because it is partly the outer covering of the brain and designed to register its workings. A man’s face, then, is the picture or likeness of his soul. In- stinct teaches that and everybody unconsciously admits it, else why look into the faces of our friends when conversing with them, especially their eyes, which are really the windows of the soul, for it to look out of and others to look into. If there is no mind or character in the face and eyes, why not look at and talk to the back of a man’s head, or at his ear, for he would certainly hear much easier in that way? Again, if there is no character, no mind, no nothing, either good or bad expressed in the human face, why do people have preferences; why like one person at first sight and dls- like another; why trust one person and not another, and why is not a black man or an Indian, Chinaman or a Hottentot just as good, as lovable, and marriageable to a white man as any other? True, there is a difference in color, but their colors are in harmony with their respective characters; and, after all, the objection the white man has to the various races, respects not so much their color as their forms, looks and the character he immediately and instinc- tively associates with them. The question of color certainly could not form part of his objection, dislike, judgment or favoritism toward those of his own class, kindred or race. Hence, it is really the character of every person we meet that we are impressed by, and at once admire or despise. We shall attract and be attracted by those whose minds, tastes and characters are in harmony with our own. If we are good, we shal like the faces of those who are good, and dislike those who have bad expressions. If we are bad, we shall most likely have a secret, if not open admiration or 'ove for those persons whose facesHUMAN SPIRITS, GOOD AND BAD. 247" express that kind of wickedness which is a reflection of our own sins. For instance: a sensual, voluptuous and amorous person would be naturally attracted toward another of a similar nature; whereas, a refined, modest, and intelligent individual, would not only dislike such a person but also the facial expression of such a. character; but love and admire those whose faces revealed charac- ters and minds like unto their own. A man’s face never lies; his- tongue may, because it is simply an organ of communication to- verbally express ideas, but not character, whereas the face is just the opposite: it is a silent time-piece that tells the story of the inner life, and just as a man forms his character will he mold the- form of his face and fix its expression; and in proportion as the character changes for the better or worse, so will the countenance be improved or injured, for the Bible says, “The countenance is a. sign of the changing of the heart.” Therefore, when the heart grows wicked, rest assured that the face will share the same fate and soon tell the sad story; but when the heart becomes purified, it will cast that image upon the countenance, and make it more: beautiful and lovely. On this principle, then, can we readily with practice and natural talent distinguish good spirits from bad spirits; for the facial expression of the two are just as diverse as their characters. How the face of Moses shone when he came down fram the mountain after being in communion with his Maker. The: spirit of God had so invigorated and electrified his spirit with heavenly influence, that it beamed through his eyes, and lit up his. countenance with a divine halo that the Jews had never before seen. The face of the Almighty is so awfully grand, its expression so: glorious, and its psychological effect so terribly penetrating, that the Lord could not permit Moses to behold his face; for said he, “No man can see my face and live.” Hence, the good old patriarch was permitted to see only the trail or back part of Jehovah. And if the Christians of to-day, and especially the clergymen, were to- live in closer and more constant communion with their Master, they would not only have better and purer-looking faces, but possess greater influence in winning souls to Christ. A spiritual and heavenly-minded face goes along way in convincing the ungodly of the sincerity of its owner, and the truthfulness of the doctrine he advocates. I would almost as soon see a monkey in a pulpit as. one of these bare-faced, hair-shingled, fashionable and worldly-AS ©) AA ee ne. ¥ HIJMAN SPIRITS, GOOD AND BAD. looking specimens of preachers, whose very looks are sufficient te keep men out of the kingdom of heaven, and in whose face one can plainly read, “I preach for pay.” And in like manner do the faces of a large proportion of so-called Christians reveal their worldly- minded and hypocritical natures. What a contrast there must have been between the faces of Moses and Elijah and those of that class of Jews in the time of Christ, of whom it is said that “He perceived their wickedness.” Not through his divine knowledge, because that could hardly be called perception; but as a man, he looked into their faces and read their characters and motives. Different kinds of wickedness produce different kinds of facial expressions. A thief does not look or act just like a mean old miser; nor does a regular thief or miser look like a libertine or a drunkard. Each sin writes its own likeness on the countenance, and so does each virtue. Faith, Hope and Charity, each give a different expression to the face. Their language is not the same; each has a charm of its own that will help to beautify the face, but all combined will make the face more God-like and lovely. One kind of vice will also mar the face; but two or three vices in the same person will disfigure the countenance still more, and make it look devilish. And the man or woman, whether Christian or sin- ner, who wants to make me or anyone else believe that there is no difference in the expression on or through the face between virtue and vice, saint or sinner, may as well tell me that there is no differ- ence between the Devil and the Almighty; that the former looks just as good as the latter; that the angels of heaven would be just as pleased to look at the countenance of Satan as the Lord; in fact, that angels and fiends all look about alike anyhow; the only differ- ence being in character and place of residence. The existence of good and bad spirits in persons can be felt as well as seen. Any one with a sensitive nature, who makes use of and cultivates that sensibility, can discern by the mere presence of another person, to say nothing about the face, whether that indi- vidual has a good or evil nature. The impressibility and influence of one mind upon another is more powerful than most people sup- pose or imagine; and it is on this principle that the moral state of every spirit is made manifest, whether it be through the sense of sight or feeling; that is, whether we see it manifested through the face or feel it through nerve-force or sensation. Through the4) HUMAN SPIRITS, GOOD AND BAD. 249 subtle agency of human electricity or magnetism every spirit throws off its emanations. Or, in other words, spirits breathe like bodies, and as we can smell the breath that emanates from the lungs (pretty bad in some persons) and thereby determine the condition of the physical life, which is in the blood, so through the nerve- force or electricity of the body we can feel and determine the health or moral life of the soul. This is where the majority of people make mistakes in judging of the character of strangers, and some- times acquaintances; yea, even their own relatives. They fail to feel and read these spirit emanations which are constantly passing from the body and flashing from the eyes; for, I wish the reader to remember, it is not simply the form of the features and face that I term physiognomy, but the cast of the countenance; that indes- cribable something that seems to dart like lightning from the eyes, particularly, and the face, as a whole, leaving its impress upon the mind of the observer. To illustrate: Two gentlemen in my travels have met me and requested the privilege of looking steadily into my eyes for a few seconds, which I granted; and from that brief but searching glance, they accurately described my character au and physical condition. To give this art and method of reading ' character a distinct name, I suppose it would more properly come under the head of psychology than physiognomy, and it certainly does not belong to phrenology. Here, then, is the triune and triangular method of reading char- acter, through the combined systems of phrenology, physiognomy and psychelogy, which reduces it toa positive and accurate science. Phrenology is the lowest form or system of character reading, be- cause it deals only with the body or skull; though none the less | important since it is the basis, the foundation of the whole man; it Wy is the lowest only in position, in the same sense that the feet are 4 the lowest members of the body. Physiognomy is a step higher, because it relates to the features with their accompanying expres- sons and therefore dovetails into phrenology and psychology, just 4 the same as the trunk of the body is the central part connecting 4! limbs and head. Psychology is the highest method, because it deals directly with the spirit, and is the only science through which one soul can commune, see and read the soul of another. The ‘i religion of Jesus Christ takes in this sciences of psychology, or is id : based upon this science, whichever way you choose to put it. Ip iHUMAN SPIRITS, GOOD AND BAD. phrenology, we have three general divisions of the brain: the anima) or lower organs; the intellectual organs, and the moral or spiritual; so in this perfect or eclectic science of character-reading. Phre- nology treats of man’s physical condition and talents—that is, his health, temperaments and adaptation to a particular calling in life. Physiognomy reveals his disposition, cast of mind and texture, while psychology unfolds the moral state of the soul and its rela- tions to a higher and future life. What a science! How complete and far reaching, and who with as much brains as a Hottentot does not desire to know something about it? I believe that each faculty of the mind has a psychological power which it emits through its appropriate organ in the brain. Just how the brain and nervous system throws off these mind emana- tions and impressions, I cannot tell, but, I have had sufficient proof, by way of experience, to know that it is done. Frequently I have found it almost impossible to speak with any degree of freedom or clearness when I have been lecturing to an audience, when one or more persons sitting near me were not in sympathy with me, but in their own minds working against me. Or if a portion of the audience were indifferent, restless and unsusceptible, so that I could not awaken any interest. It would be twice as hard to talk, and far more exhausting to my brain. I can talk two hours to a large, appreciative audience, that is thoroughly ex rapport with me and my subject, with more ease and far greater effect than I can speak one hour to a small, inattentive and disrespectful audience. Nothing is so exhausting to a sensitive lecturer, as to speak to a whispering, restless, noisy going-in-and-out kind of an audience. No public speaker can be a success either in the pulpit or on the rostrum, unless he has the respectful and quiet attention of his audience, and their minds are working in harmony with his own, or at least are in a submissive condition. Nor can an audience receive much good from the speaker, unless they remain passive and allow him to be positive. That is why some men never receive much good from either lectures or sermons; they are too positive, conceited and self-opinionated, and therefore resist all impressions and influ- ence emanating from the speaker. Neither will the speaker have much influence over the minds and hearts of his hearers, unless he possesses a good degree of this psychological power; nor is a person deficient in it really fit to be a public speaker, especially aHUMAN SPIRITS, GOOD AND BAD. 251 minister. Psychological influence is the secret of many a great and successful man’s power. The ability to warm, move and charm the hardened hearts of sin-stricken humanity, requires something more than a mere fine rhetorical and mechanical combination of words. The soul must speak to the soul, and heart touch heart, ere the will can be conquered, or the intellect convinced; and this indescribable power that draws, fascinates and subdues the hearts of an audience into a teachable and docile mood, is that subtle mind-influence which we see and feel radiating from the face and person of the speaker, or whomsoever we may come in contact with possessing a similar nature. I believe all persons possess some psychological power, be it ever so small, though they may not be conscious of it; others, however, know it, and use it to their advantage all through life. Like a lady who told me that she had often on entering a toom where there were strangers, experienced a disagreeable influence or impression, and immediately turned and passed out without saying a word. Some few are a sort of psychological bat- tery that charge almost every person they come in contact with; especially those who are susceptible to that influence. And the psychological influence of a really great, good and heaven-born Spirit, seems to permeate not only the hearts of the people anda community, but the very atmosphere, even after they are dead and ‘buried. I mean they leave an influence behind them that does not soon pass away. The life and character of Roger Williams is felt in New England to-day; and so with hundreds of illustrious men and women of all ages and in all countries. But, alas! that this same God-given power should be perverted and made to defeat its own object when used by wicked, bad, designing men and women; for many a bad spirit has this power as well as the good, and they are not long in discovering it either, and using it to accomplish their evil purposes and gratify their passions. I believe many a young woman has been tempted to sin, and led on to ruin, by some scoundrel possessing this power, and I positively believe that there are just such characters roaming about like hungry lions and scour- ing the country for the sole purpose of seducing young women; men who are probably sent out and backed in money by the keep- ers of houses of prostitution, as well as those who do it to gratify their own lust. And I also believe many an honest, upright young man has been in like manner led into the coils of a sharp, designing252 HUMAN SPIRITS, GOOD AND BAD. woman possessing this psychological power; so that he who was once the pride and joy of his parents and an ornament to society, has been compelled to flee to other and, unknown parts of the world or find his way to the penitentiary. Even children are controlled very largely by psychological influence, and in some respects far more so than adults; and it is really the best and most successful means that one can use in their training and education. Blessed, happy children, ever ready to give and receive; confiding, cheerful, frolicsome and innocent natures! Who, possessing as. much.or rather as little conscience as a heathen, could even seek to harm them? Yet there are some.of the Devil’s imps of both. sexes, and souls polluted with lust and dyed with crime, who lie in wait.for youthful virtue and innocence. I know that the hot passions of human nature, made hotter by the secret habits that both sexes _fall into, may and do often produce a mental disorder or sort of insanity that may. cause even good persons, in other respects, to corrupt or tempt the young; and I fear that many of the rapes committed, especially upon children, are by men who have become crazed with passion through the awful soul-destroying habit of self- abuse. But God pity the fiends and wretches who prowl around like cats in search of mice, seeking to corrupt and ruin the youth of the country, either by personal contact or by disseminating vile literature. A clergyman who had been connected with public schools, told me that they feared something was going on in the school of an immoral nature, and began an investigation; when they discovered that a number of the scholars were subscribers for an obscene illustrated paper, bad enough to excite the passions of every boy or girl in the school, and the way such things would get into a school would be by a female agent going through the school, taking orders for some spicy story-paper, and then picking out one or two girls of a voluptuous and licentious nature, make them special and private agents for the whole school. Such agents are generally sharp and gocd readers of human nature, so that they can readily pick out such boys and girls. In female seminaries this kind of literature has been introduced through circulars sent to the names published in the school catalogue. Young people exercise this psychological power also over one another; like in the case of a little girl whose parents I am acquainted with. A boy had been going out for walks with her to whom the father objected, andtiecerrabes. HU aN &PIRITS, GOOD AND BAD. 253 strictly forbade her going again, especially on ac: rtain occasion. But the boy or young man came around, saw her at the gate, and after a few minutes’ talk, persuaded the girl to goagain. After she returned, her father gave her a good whipping, and asked her why she persisted in going when he had just told her and requested her not to go? “Well,” said she, “papa, he asked me to go.” “Well,” said her father, ‘did I not ask you not to go, and how is it that you follow his wishes instead of mine?”. “Why, because i could not help going;” and her father told me that he did not believe the girl could refuse him. I claim, therefore, that the psychological power of the soul is manifested or comes to.us in two ways, viz.: by the sense of feeling, and-the sense of sight. Thus, if two persons. of a sensitive nature are sitting or standing near each other, the nature and influ- ence of each soul will be impressed upon the other; they can really feel the character of each other, and that is one reason why. the spirit of attraction and repulsion often springs up between persons *.when perhaps not-a word has passed from either; only that they have come near‘each other, perhaps accidentally or in some social Capacity... I have noticed this frequently when traveling on the cars where circumstances have thrown me in close proximity to strangers of both sexes. Some I would never think of speaking to, unless for some special reason; while with others I would instantly feel a con- geniality of nature, that there was something pleasant, sociable and free in their manner, and would accordingly enter into conversation with them without the least difficulty. And this is the experience of a great many others as well as myself. But the sense of sight is the most ready and sure way of interpreting the nature and character of others, because the soul speaks through the eyes in unmistaka- ble signs, and the very thoughts and emotions are psychologically written there, and it is chiefly by this means that people win and control one another. The teacher unconsciously controls the pupil by it; the business man his employes; the husband the wife’ the wife the husband; the parent the child, and I am not sure but in some cases the child does the parents. By its magic power'the good spirit wins and saves others, and by it also the bad allure and ruin the wayward and unsuspecting innocents. And this influence is simply character acting upon character; mind upon mind; spirit upon spirit. Like the case of a young man in a penitentiary, whe“254 HUMAN SPIRITS, GOOD AND BAD. part’ ~f ome thi-~ -- =) O.5 7 oO 270 TWO FORCES. , They are human bu tterflies, whose chief delight is to look pretty, and bask in pleasure. The reason why this class is so influenced | and attracted by worldly fascinations is because of the tendency | of human nature to live in the exercise of the physical sensés, appetites and passions more than m the spiritual or higher na. | ture, and so, having a slight inclination that way, “hey readily — vield instead of resisting and figuring against the inclinations of | the flesh. Selfcontrol seems to be one of the hardest things for human beings to master and practice. Nevertheless that is the only way to virtue and success—to conquer self is to save self and make self. . The ways of sin are generally enticing. The enchanting sights which men behold are pleasing to the eye and agreeable to the senses. They steal upon the mind, inflame the affections, injure the intellect, create morbid desires, and weaken the whole moral character. The avenues of sin and places of amusement are very inviting in their appearance. They are designed and arranged for the very purpose of attracting. No expense is spared to make them always agreeable to the serse of sight and sound. But it is not those things most conspicuous to the senses that do the most mischief. The silent and unseen forces of nature are more powerful than those perceptible to the senses. What put evil in the mind of Eve? Not the sight of the fruit but the suggestion and insinuation of the Devil, in a gentle, art fulmanner. What puts the first evil thoughts and desires into the minds of our youth? What gives them their first inclinations toward a fast life? What makes them anxious to see things and places of a questionable ckaracter? Nothing but the ideas that have been suggested to them in some manner, either by conversa= tion or reading, which aroused their curiosity, set them to think= ing, created restlessness, awakened a desire to see and hear, led them to feel that they were not free and independent like others, to go and do just as they pleased, till they longed for a different life—one opposite in its nature and character to their present mode of living. Novel-reading is the curse of the country; for, if it does not | instill any positive evil idea, it robs the youth of their solid, prae tical nature, power and strength of mind.- They read excessively and think very little,so they become mental babies, feeding on | nothing byt imagination. The; -:ever become ‘ndependent think |TWO FORCES. 271 ers—in fact, they do not know how to think. They keep on feed- ing, or rather sucking, but never stop to digest. They cram their mental stomach so full that it cannot hold any more, and finally impair their memories seriously, How much better off they would be if they would only read less and think more! What are persons fit for who have been reading something to please their fancy during that period of life when they are forming their characters? These exciting love stories, highly colored by the vivid imagination of the writer, have been preparing the mind of the reader to enter upon a fast life. And all that is necessary to cause such an one to rush into that kind of life are certain kinds of temptations and circumstances. Where do they obtain these novels to read? Why, our public libraries and Sunday-school libraries kindly furnish them, helping to make them weak-minded, worthless, and immoral citizens, and useless, contaminating members of the church. Any library that furnishes novels or light literature is a public curse. I asked the librarian of one of our large city libraries what class of books were taken out the most; ‘‘Why,” said he, ‘‘novels, novels; if it were not for novels we could not keep our library open. Old gray-headed men call for them, and the more trashy they are the better they like them.” Still I would not in a wholesale way condemn every novel and every kind of fiction, but the bulk of it is much better fitted to make a good bonfire, than to build agood, thoughtful, practical character, and even the best and most pious of novels if read constantly will so excite the imagination and draw on the sympathetic nature, as to throw the mind out of balance. They should be read on the same principle that a per- son eats any kind of Juxury or takes medicine. Watch the school- girls and employes in our city, and you will find that a library- book is their most intimate companion. They carry them to school, to the workshop, and even to their meals. I remember two girls who were daughters of a lady I once boarded with, the eldest of whom did little else but read novels, and whenever she would be walking around the house, she would have one under her arm or in her hand ready for the first leisure moment. What good is such a girl for a wife and as a mother? She is only fit to raise up a family of weak-minded flirts. The younger girl on re- turning from Sunday-school one morning, brought home two library books; one of them was about Humpty Dumpty, and the other, Tweedledum and Tweedledee, or some such title—nice epee ee tag ee 2 — a Sp acgpero hae ae ip eg BI hile SU hatiypigas sista Be“272 TWO FORCES. - books for a Sunday-school to give out for the spiritual edification . of the children! I met a lady once who said she had read a thousand novels; af so, she certainly did not have time to read mueh else, and I judge she had not, for there was a novel look on her face. What people read, as well as what they see and hear, help to fashion their minds and faces. Great men have traced the starting or turning point in their career of usefulness and greatness, to the thoughts and silent influence of some books they read in early life. And a good many blighted lives of bad men and women can trace the beginning of their downward career to novel-reading. The chief objection to novels is, they poison the mind and destroy _ the taste for anything sensible and serious or scientific. Likea girl saw in alaundry one day. She was reading trashy litera- ture when I called, and in a pleasant way I said to her, ‘“‘Is that the kind of stuff you read?”’ ‘‘Oh, yes,” said she, in a half-laugh- ing way, “I have to read something to pass the time away.” “Well,” said I, in order to test its effect upon her mind, “do you not think it would be better for you to read the Bible occasion- ally?” “O, pshaw!” she replied, with an air of ridicule, “that’s too dry; I would go to sleep over that.’’ And that is about the effect light literature has on the majority of persons who havea craving for that kind of reading. True, there are some who read both Bible and novels, but most of them are like another girl I met, who was quite achurch and Sunday-school attendant, but likewise a novel-reader; and knowing she had a passion for such books, J asked her one day when I saw her reading the Bible, how she could get her mind on that. ‘‘O, I often read the Bible,”’ she said, “‘but I like novels the best.” Yes, there are plenty of such who like to read the Bible for a change, or for curiosity. But I would like to see or hear of a single person, male or female, who is an inveterate novel-reader, who prefers to read the Bible or scientific works in preference to novels. There is another kind of reading which corrupts the mind of all classes, old as well as young. I refer to the reading of scan- dals and reports of criminal acts in the daily newspapers. If there is any crime committed, all the horrible details of it are printed, so that every boy and girlin the country can become as familiar with sin theoretically as any adult; and in many in- stances, it is not long before they become practical performers ofTWO FORCES. what they have read. The principal evilZin the publication of these scandals and crimes is, that people become so familiar, as it were, with sin, that they lose a portion of their abhorrence. And so crimes are looked upon as every-day occurrences, and little notice is taken of them; that is, they fail to shock the moral na- ture of people as they would if they were less frequent. Forno matter how much we abhor a thing or an idea at first, the oftener we come in contact with it, the less objectionable it becomes to us. Some persons become fast, not so much by the power of at- traction, but rather by being driven into it, either through severe treatment or straitened circumstances. Parents are often respon- sible for the dissipation of their children. They make home feel to them a sort of prison-house from which they are glad to get away, and then they feel like birds let out of a cage, and are liable to run to excess in the use of their liberty. Restraint Heing thrown off, they are anxious and eager to see and know what the world is. They seek the society of those whose ch@racter is ‘ questionable, are influenced by them, and gradualiy lose self- control, and in time are led astray. Whereas, if their homes had been a little heaven below to them,f[they would wot have sought corrupting associations. When parents make their sons and daughters feel that they love them dearly, aad let them have all ‘the innocent fun they want at home, ruling them in such a man- ner that they will not be afraid to speak/or move for fear of being corrected, they will love their homes, and be contented to remain there till duty calls them away,o#r until they have a home of theirown. Young people are cgntinually told what they must not do, and where they ought/not to go, but are seldom told what they may do, or wheré they may go; and they finally get aggravated and discontentéd, and are bound to have their own ‘ way, whether right or w/ong. Parents advising And compelling their children to marry against their will ig the worst kind of legalized prostitution. Imagine such indiydduals begetting children when they have little orno love for gach other. When parents beget children they ought to be red-hot with love for each other. No wouder there are so many4n the world with mean, unloving dispositions—per- sons who geem to have neither heart nor soul! th Ah a Se sega le ape nar arama paapiagpe tan napsticigaalae Sey gic Siac ag fi te nema a itch ce$0 Nt ret mae es 274, TWO FORCES. The older members of churches fail to do their duty towards young people, and so they wander into forbidden paths, through the neglect of those who ought to be more interested in them. Young people connected with churches and their congregations, would not seek evil amusements so much if the worthy elders would help to’ provide some innocent and real social kind of amusement for them, eitherin the church building, or at their houses, or some other convenient place; but the trouble is, there js a sort of heathen caste existing among the wealthiest class of church members, and of course it would defile their homes to have the poor members cross their thresholds, and so they. are shut out to enjoy themselves as best they can. Then there is another class, who are not wealthy, out put on more airs than rich people ever thought of. They, by their sctions, say to others whom they consider beneath them, but are really superior so far as piety and common sense are concerned, ““Youdo not belong to our clique, and we won’t associate with you.” There is a third class that are remarkably pious in their own estimation, and if they see a young person even smile within a hundred yards of the church, they frown and draw on a face as long as a mule’s ear. These three classes destroy Christian sociaoility in all our large churches, esvecially city churches. Hence, quite a number are liable to seek arsusement where they ought not to, and asso- ciate with persons who have no regard for Christianity. There are those in churches who would do this under any circumstances, but the number would be lessened if the church exercised more real, and less assumed love and friendship. I remember hearing a minister preach on the duty of young people to the church, to the state and to society, but I never heard him preach on the duty of the church to young people. Christ said to Peter, “If you love me, feed my lambs,”’ but ministers say, ‘‘Young people, feed tre church, and the Lord will feed you.” Nowhere in the New Testament have we any account of Christ putting so much stress on anything he said, by repeating it the third time,as when he said, “If you love me, feed my Jambs.”’ It was not the love of Peter he had in mind, so much as at was the feeding of his lambs. Christ knew that Peter lovedTWO FORCES. him, and Peter knew it also. But he was not aware what Christ wanted him to do till he thoroughly impressed it upon him by appealing to the strongest power of his nature. And so I have often thought that the church has failed to comprehend as yet what its duty is toward young people, and toward those who unfortunately have stepped beyond the borders of moral society, and upon a fast life. Churches and ministers make a great effort to save the moral class of society, but turn the cold shoulder to those who most need a helping hadd. Why, many of our chureh women would shun a fast woman as though she were a viper, in- stead of taking her by the hand and talking kindly to her. The outcasts of society are the very ones Christ was most interested in, and he always treated them with peculiar kindness and gen- tleness. And, there is really more hope of saving one of them than a self-righteous, fashionable woman, who thinks herself too good to be lost. Itis the uncharitableness of the church and so- ciety that prevents many a fallen woman from returning to a life of purity, actually keeping them im the position they condemn, because they will not visit them, nor receive them back into so- ciety. It often helps to drive them there, then to keep them there, and finally arrests them for being there. It is not to be supposed that all women would, if they could. return to good society, or improve their condition; but there are thousands that would, who are disgusted with that kind of life, but remain in it because they see no chance of bettering their condition financially. I re- member a case where a lady, acting as city missionary among that class of women, had succeeded in reclaiming, as she thought, one of the most desperate of those characters. She took the woman to her own home, and as long as she was cared for and protected with Christian influence, she behaved herself pretty well, but when the missionary could not keep her any longer, and the woman could not find a home and nothing but acold world and poverty staring her in the face, she gradually fell back into her old life, from which it is not likely she willever return. I met this woman at the close of a lecture I gave in one of the Bethel Homes. I had arranged with the missionary and a clergyman to speak to an audience composed of sailors, and men and women from the rougher elements of society. After the lecture, this woman, of whom I knew nothing, was sent up to the platform276 TWO FORCES. to be publically examined. I described her as having large ven- etion and a strong devotional nature, but, at the same time, very combative, and such was her character. She could pray, or fight like a tiger, and had been through more than one battle with the police, making it pretty lively work for them to arrest her. Many of them have never been brought up to work, or taught anything by which they can make their living. Their parents were afraid ae would soil their hands and be spoiled for pieno purposes, or for appearance in society, so they were brought up witha te spoon. But, unfortunately, the sun of prosperity ceased to shine on them—adversity came—poverty. stared them in the face—and so they adopted the life of a prosti- tute. Z ‘ton, D.C. jail, was a young woman of good ar eerce a desire ie refornn. A lady who was appearance, who expresse interested in the reform of criminals and labored for that purpose 1 2)) 1 yr. She talked to ce woman and arranged to take her to her own home. But, alas! she could not control herself, much less the fallen girl. She had not long been in the lady’s 1 ty 4 ots Ne ge al = eo Ee ae house before that old, devilish, green-eyed monster, jealousy, took e os on of her heart, all because her husband, a good man, occasionally talked in a social way to the woman, before his wife, in order to make her feel at home and contented. So she turned the girl out of the house, who, being discouraged and evidently losing eonfidence in eve ry body, soon found her way back to jail again. ‘The reform lady really did the young woman an injury— making her last career worse than the first. Jealous people neec GQ re o ref t before ther peein to doctor the souls of ot lrive their own children into disreput- ab] | HN E hen the Vi are init, Wike : ee the 17 lady in a Washington jail. Her ; ¥ f.4 Si died, and she was permitted: to go to her home eo Et, Yan Ve Q ‘ é + } 14 te449 or HI H t - an le r had been a drinking man, but for a ee ne hy es ry : soar 1 1 Pers NTE } a] C11 Me OMCCAGT ? in Q Ney ri) a fTeanrt1+ty ° year had quit. ihe occasion was sad, the scene affecting, as VE che dead body ©r Vitel sistel sne iaithfully promised net mother she would make one more effort to reform 17 qd hacnmea Mare a el 4 1 A a A % an come reconciled to her father, when she got clear she added, ‘1f everfather throws my past life up to me again, as he has done before, I will leave and never return!” That is what keeps many a woman from reforming; the frequent allusion to and censuring for past offenses, either by her parents or acquaintances. That is what makes it so hard and almostimpossiblefor such a personto reform in the town or city where she was brought up, because, even if no person says anything to her, she naturally thinks that every person she meets looks upon her as a prostitute or thief, or whatever she has been guily of, just as the guilty conscience of a criminal at largemakes him imagine every little bush on the road- side is a policeman. Hence the best thing for a fallen woman to do (or man either) when she leaves a jail or house of prostitu- tion, and wishes to mend her ways, is to start off immediately to some distant place where she is not known. And it isin such cases that the mean, low, selfish, unfeeling, yea, fiendish nature of some men come to light. For these very men, and society young-bloods who boast of their family con- nections, and have often been the cause of the downfall of respect- able young women, are the very first to stigmatize and point the finger of guilty recognition at her when they see her trying to find her way back into society. Instead of trying to help the one they have ruined, or give her a chance to help herself back to the path of virtue, they do all they can to push her on to destruction. Some enter the place of sin on account of matrimonial diff- culties, either through disagreement or desertion. A large num- ber find their way there through seduction and disappointment. They loved their enemies better than themselves or their own 2 pee es ieee feet ee ea a Ge eae: virtue. These classes are deserving of pity for two reasons: First, they are the victims of misplaced confidence; and, second, it 1s the ) nature of women to lean or depend upon man for support, and they have little courage or pluck to go out into the world and make their way through every conceivable difficulty that they Aare Se eee A Pe ee ee have never before encountered. Then there is a né ° mus patos z ye Pree Valen Tahoe ue NE oe felt in facing their friends and acquaintances aiter they have once to live with some man who will keepthem. They likewise lock upon that kind of life as the easiest way to make a living; and the in- 4 ducements held out to them by the keepers of these houses are fallen and it has become known; and so, as a man takes to drink drown his troubles, they take to a life of prostitution, or else TWO FORCES. 4 Aes Parsee batt peepee tees =r sore aereece sn no, —s * YY As mein ee TWO FORCES. very strong and tempting, and so they leap into the dark uncer- tainty. But the greatest inducement and temptation to a fast lifeis money. There is a large class of women, as well as men, who willdo almost anything for money anddress. They will part with honor, virtue and principle for an easy, stylish and vol- uptuous kind of life. For this class there is very little hope. They have no inclination to reform, because they make it a business— and generally a paying one,so far as money is concerned. It could not be otherwise than paying when the business men of the city, and mostly the married ones, liberally support them. One woman in Chicago took in eleven thousand dollars, by keeping an assignation house, the first year she opened. And some of the high-toned houses of ill-fame are the most elegantly furnished in the city. So,if it were not for the money made by prostitution, there would not be half the number in the business. There are a few who become sporting women through passion and 4 natural desire to lead a fast woman’s life. But they are exceptions, and not the rule; for it must not be supposed that fast women are so passionately fond of men as to cause them to seek such a life for sexual pleasure and gratification. The amat- ive passion is not so strong in women as it is in men; hence women are naturally more virtuous than men and less passion- ate. Hence, also, one cause of prostitution is the excessive de- mands of men, through their unrestrained amativeness and the yielding disposition of women, and their desire for dress and money. But, as I have said, there are women who havea large amount of amativeness—more than they know how to take care of—and finally it leads them toruin. There has been more than one Cleopatra in the world, and itis quite likely there will be a great many more. Fortunately for the moral welfare of the race, nature or the God of nature has provided a means in the organi- zation of woman, by which her sexual impulses are kept in sub- jection without resorting to carnal intercourse with men. Women are very often their own seducers. They tempt men by their facinations, look, manner and actions, in the house, and even on the streets, sometimes just for fun or to see how much in- fluence they have; but their fun often terminates in a sad reality. Women are mental seducers, and men the physical; for a desire or conception in the mind always precedes the physical act. That is, in any kind of seduction, the amative feeling in man is excitedTWO FORCES. by the woman; and it makes no difference whether it is done con: sciously or intentionally, or otherwise, the effect is all the same. It is evident that, in many cases, they try to work on the amative natures of men by their shrewd, cunning arts of bewitchery; and they generally do it in such a manner that no one would suspect them of intentionally doing it—at any rate, chat is the impres- sion they wish to convey to the minds of men. I have noticed at summer resorts, especially a fashionale watering place like Long Branch, a tendency on the part of some women to wash and dress themselves with their windows or doors partly open, or so fixed that any person passing could hardly help seeing inside. I remember at one of the large hotels there, a woman whose room was on the ground floor facing the front piazza, where everybody promenaded up and down, who, every afternoon from three to four o’clock, when she had or made occasion to change her dress and wash, would leave her shutters so that outsiders could seein. In one sense there was no harm in it, in another there was. As far as the mere exposing of her arms and shoulders, that of itself was harmless; but it was the sudden, artful way in which it was done; it flashed upon the eye of the observer as a surprise, and at once aroused his curiosity and de- sire to see more. It was privacy and public. I have no doubt but some of them do this innocently and thoughtlessly; that is, without any desire to attract or work upon the feelings and 1m- pulses of men. But there are others who do it on purpose with a motive behind the act; either through a spirit of vanity to partly show their forms, or to excite the curiosity and passions of men. Just as in the case of another woman at Long Branch, who I ventured to speak to on the subject, and finally asked her if she did not think some of them did so intentionally. ‘‘Why,” said she, ‘certainly; I was taking a sponge bath one afternoon in my room, with the shuters closed but the slats open, when two gen- tHlemen drove by and looked up and caught a glance of me. They Grove on a few yards, then wheeled around and drove past again; but just before they got opposite my window I closed the slats.” I asked her why she closed them after leaving them open in the first place. ‘‘Why,” said she, ‘‘to make them all the more crazy.” Iremember a married lady in Saratoga, who was rooming on ¢he same floor with myself; her husband was away most of theSN ee ee TWO FORCES. time. I had to pass her room in going to my own, and I became at last really annoyed in finding her always closing her door just as I passed it, though she oa hear my footsteps on the stairs in plenty of time to have closed it before I passed. Sometimes she would leave her door ajar and be standing in her night-dress. Finally, lasked another married lady in the house if she could give any reason why such a person always shut her door as I passed; said I, there must be something wrong. ‘‘O,’ said she, “you are too observing; women do not think anything about : such things.”’ But I judged afterwards that somebody did think on the subject, for there was no more manceuvering with the door; and, what was greatly to my surprise, the two women be- came suddenly intimate, went out walking together and were fast friends. Well may Macauley remark: ‘History proves that although woman possesses noble impulses and approaches the angels, yet when yielding to a master passion. she is capable of a refinement of wickedness which men never attain.” And -t has been said that all the great good things in relig- ion, politics and art that have been produced in France for the ct hundred years, have been inspired by a woman. Some women want to be seduced. A young girl, about fifteen’ or sixteen years of age, on being asked how she came to bese- duced, replied, ‘‘Because, I wanted to be.’”? Another, in speaking ous the man who oe her before she became fast, said, “T used to hate him, because he didn’t take liberties with me andl try to seduce me.’’ JI mention these facts not out of any disre- spect ior women, or because I believe this to be the general or ataral rh aAaran Na x7TOmean + cg KY a 7" > - - aatural character of women, but to show that men are not al- xy ¢ NGS tf bla Ne C4 +hea ay 2) 144 6tanhN ca 1 2c 1H t TC y y + 5 ways to blame ior the seduction and ruin of young women, and tuin OF ,Ooung, women, and | at because there are some persons in the world who wceuld have the public believe that woman is the most abused creature on earth—that she is an angel, and mana villain, so far as the sexual question is concerned. solomon charges women with being seducers rather than men; and he certainly ought to ue that is, if experience and nat nde ano ae etal pete eal - ce or - : : Je a Das acquainvance with persons, things and subjects has anything to do with adding to one’s ne eee Prostitutes who have not dis ssipate a too much oce asionally make good wives, because, having sinned, hey are not easily ledTWO FORCES. 281 astray again, and they are contented to have a quiet home of their own. In fact, many would be happy to marry a respectable man, and forever bid adieu to their fast life, which has been so repugnant to them. The keeper of one of the low concert halls of New York City, married one of the girls of his place. She not only reformed herself, but made a much better man of him. ‘The woman of Samaria had a better heart and disposition than many others whose moral characters were better than hers. So long as a woman does not drink there is a chance to reform her, but when she becomes a regular drunkard her case is hopeless. A gentleman connected with the House of Industry and Reform, at | the Five Points, in New York, told me he never knew of a drunk- en woman being permanently reformed. Do what you may, they will sooner or later fall back to their old habits, and take to. drink like a thirsty stag to the water. There are different grades of sporting women’ they are not all low and vulgar. Some of them come from the best families in the land, are well educated, and are perfect ladies 1n every other | respect. They are there through misfortune of some kind, and very often ae to their family and friends. Many a woman leaves her home and gives her friends to ea she is visit- ing some acquaintance in another Lee or engaged in some re- spectable Pe vhen, in reality, she is boarding at a house of ill- ame, or has rented a room w ee 1 she can receive company, or s living for a time with a strange man. After a while: she returns t 7 1 self as ean none being any he wiser. lin, or getting another situa- home, and conducts hers But she soon feels like ee - tion, and so continues coming and going till her actions Jee Still none her, and she becomes bold, t z Vocative charoe agcainst her. and Sne C{ 1 IMaKe-aA pos FELVe cnarge c gall St HCY, alu Suc -OmesS | ‘ : o4 ° 34°r 7 "47 > OGG ce 4 A. ae ne ttn oat 4k Peat and indifierent, till finally she throws off the vail, and 4¢hea anhiert SF eraneral tall suspicion, and she becomes th« subject of general ta : 1 Sian Zs ~ ener society In her true COLOFLs. CD i appears betor Occasionally the young girls, in large cities, will make-believe » as deceive their friends, by not leaving the oo at cee They ke the cars, but get off at the first station, and urn on the next train, and then get lodgings in some other portion of the city, and it is difficult for thei - friends to find the because the ae the ay. live with, or rent rooms of, are not tieely to answer. any questions that would lead to their discovery. So far as this vice is concerned, woman ts her bitterest enemy. a282 TWO FORCES. Those in the better class of society look down upon those who have fallen with utter contempt, rather than with a spirit of charity and pity. Some regard them with a sort of righteous indignation, which, to a certain extent, is right. But I suppose the reason some women feel so intensely bitter against prosti- tutes is, because they think, or perhaps know, that their hus- bands or friends visit these women. Then there is a sort of jeal- ous feeling, because they cannot occasionally step off the track, and do as other fast women do, and go where fast men go, with- out exposing themselves; though some break through this bar- rier and run therisk, and then ill-feeling toward this class becomes modified. A crusade was waged against the houses of prostitutisn in New York, some years ago, if I remember right, and, after the work was fairly inaugurated, it suddenly stopped, for the reason that the women met their own husbands or sons in these places, and of course their tongues were sealed. A city missionary lady told me that, on calling at one of these houses one day to talk to the inmates, she read a ist of the names of the board of man- agers of the organization she represented. She had only read the gecond or third before one of the girls spoke up, ‘‘We know him.” the missionary blushed and hesitated for a moment. then began £0 read some more names; in a moment another girl spoke up, **We know him, too.’”’ Suffice to say she did not save many souls in that house. On another occasion in another city she called at a high-toned house, and the landlady met her in the hall or par- lor and “old her that she need not come there to talk to her girls anout religion when one of the leading church women in the city and her daughter came to her house when they wanted to make alittle money. Thesé are sad and serious statements to make, but they are true, nevertheless. Fast women on the sly abound in all classes of society, from the servant girl up to the wealthy mistress, with the church not excepted. Single women of this stamp, in ordinary circumstan- ées, generally obtain positions in some light, respectable employ- ment, either in offices as clerks or copyists, or as salesladies in some dry goods or notion stores. Wages, to this class, are not so much an object as some respectable employment, to take away ellsuspicion. They in time form an acquaintance with gentle- Men yisiting for business purposes, and so make appointmeutsThis may be considered a modified form of the Grecian nose. The original Grecian nose comes from or resembles the Egyptian, and differs chiefly from this in that it forms a straight line with the forehead; whereas, in the above cut, there is a break or depression between the upper part of the nose and the frontal sinus, which makes it more graceful and beautiful. An zsthetical nature is generally found with the above form of nose, and is what I consider a perfect form for the female nose. The accompanying eye is also beautiful and modest in its expression.i ‘ : 3 & DS SRD aLTWO FORCES. 285 outside. These parties can generally give the very best kind of references from good society, such as business men, church mem- bers and ministers. They either make a business of getting ac- quainted and associating with first-class society, or else, as is often the case, they were connect with it before they became fast; ‘hence they either borrow or retain their reputation and good name from other persons, and many of them are so deep and shrewd that it is almost impossible to find them out. They find their way into the most fashionable society in the city. A gen- tleman giving a grand party at his residence on one of the princi- pal avenues of Chicago, received among his guests one of this class, though, I presume unknown to him. They visit the best ‘hotels in the city, take rooms there, and carry on their business - whenever convenient; or they will visit gentlemen at their rooms in these hotels by driving there in carriages. It is an indisputable fact that many of the finest and most prominent buildings in the bnsiness portion of Chicago have more or less of these women in them, and they invariably give first-class references when they apyly, or, what is often-the case, room with a man, and pass as his wife. Indeed, a stranger hardly knows now-a-days into what kind of a place he is going when he takes a room or board. I boarded for two or three weeks with a fine old eastern lady who prided herself on having very nice people in her house, but I discovered before I left that two of her female boarders were questionable characters, andr y reasons for so judging them was their immodest actions and ex- posure of the person of one of themin a public place. On an- other occasion I wanted to lay over for a month and prepare some manuscript. I was a stranger in the city, and after trying one of the hotels and finding it was little better than an assigna- tion house, I inquired fora boarding house and was recommended to one. I engaged room and board, and thought I was going to be comfortable and happy. I saw there was a number of lady boarders when I went into the dining room. On making in- - quiries, I was informed that three or four of them were married, one was divorced, and the others had husbands away. A fev ‘days passed and I began to think the husband story wasa doubtful one. A pretty little blonde roomed immediately oppo- site to me, and from a remark she made.I began to investigate matters. I noticed she had a doctor who called every three ofAs © AA ea TWO FORCES. four days. Thesecond time he came I concluded he was a pecul- iar kind of doctor, and notwithstanding she had a medicine bottle in the dining room from which she took a dose before eating, I concluded the doctor business was all a blind—a mere make-believe. A little further investigation proved beyond a pos- sible doubt that she was a sly fast woman, and probably two or | three of the others also. Still further inquiries revealed the fact that the landlady was living with a man unlawfully, and had one child by him which was in the house. Sly married women can be found anywhere and everywhere, in all classes and circles of society, but especially among the | upper classes who live in affluence and ease, and whose husbands | bestow part of their affections and vital force on other women Such women often suffer matrimonial starvation, and it is ne wonder they become tast, if they have a good share of amative- ness and a desire for pleasure. On the other hand, men marr women who are worthless as wives, and their strong amative natures incline them to form improper acquaintance with other women. They gradually weaken in their attachment, become cool and indifferent, and spend their evenings away from home. The wife becomes lonesome, and concludes that she will try the same thing. She finds a companion, etther male or female, and when her husband goes away for a day or two she improves the cyportunity. She visits places of public resort, high-toned res- t.urants and drinking places, goes to the matinee, gets up a flir- tation with the fast young man she fancies, gives hima few hints, and if she finds he is sharp enough to take them will drop hima note stating the day and time he can call at her residence or some other place. These high-toned women will flirt with the waiters of some public place of resort, and invite them to their elegant homes. These young men, being poor, are less afraid of being exposed by them, because they feel somewhat complimented and flattered, and do not mingle in the same kind of society as the ladies do; and if there was likely to be any trouble a few dollars | would buy them up all right,so that they would be deaf and | dumb on that subject. The actual state and undercurrent of society is not discernible at first sight, or by outward appearances. One must beaclose | cbserver of every thing and person around him; must become |TWO FORCES. 287 familiar with the life and habits of different classes, good and bad, rich and poor, the learned and unlearned; must make him- self a kind of detective, and notice people in all conditions, cir- cumstances and places; must know how and where they spend most of their time by day and by night, Sundays and week-days. — Do this four or five years and you will begin to realize what the true condition of society is. Never take the reputation or pro- fession of a person as a guaranty of his or her true character. There are plenty of men and women who are either members or regular attendants of the church, who can put ona pious appear- ance as they sit in their pews, and mingle in church society, whose private life and character is fast and immoral, I am speaking now of that unprincipled class who seem to make re- ligion and the church a sort of a cloak, under which they can pass for a great more than they are--those who have no con- scientious scruples about their actions, and are influenced by the selfish sentiments; those who take a greater interest in dressing up and parading the prominent streets in the afternoons, than they do in home duties or work of benevolence. There are others, who, through some strong passion in their nature, have besetting sins that occasionally lead them astray, but they are loyal in heart and honest in motive, and do not belong to the list of fast men and women. There is another class, who are not exactly fast, in any sense of the term, but who are extremely free and liberal in their senti- ments on the marriage question. They ere contented and happy’ so long as their husband’s pocket-books are well lined and every- thing goes nicely. But when misfortune or any kind of trouble comes along their smiles give way to frowns. The following m- cident will illustrate this class: A prominent member of the church in speaking about elopements between married persons, remarked, “Well, I have a poor stick of a husband, but when I can’t get along with him, 11 get a divorce.” Those persons who never have any trials and difficulties in life are not properly disciplined. There is too much of the squash and pumpkin na- ture in such people. They lack solidity, strength, and force of character, and when adverse circumstances suddenly overtake them, they know wnat to do, because they have never been tempered with the difficulties and hardships of life’s battle-field. aS oewo ye SN a ge a ST ete Bo Ne iN . ina hack to take a bath and sweat the whiskey out of him. The meee coches ec hen? TWO FORCES. This is the reason why so many men and women who have lived in ease and affluence all their lives, become drunkards and prosti- tutes when misfortune overtakes them because, not being disci- plined or familiar with adversity, they cannot or will not en- counter it. So, married women, when they have been flattered and petted in their youthful days, cannot endure a cross word or look from their husbands, and become discontented because their lives are not all honey. The old-maidish way in which many bring up their sons and daughters, so that they never see or know anything has a tend- ency to cause them to go to the other extreme when they have a chance to see what is going on in the world. | A fast person is one in whom desire is unchecked, or nearly so —jin whom the reins of self-control hang loose, and there are three things that go to make up a fast character. First, the passions and appetites; second, the desire to see, know and ex- amine what the passions and appetites are interested in; and third, the continual thinking about such things until the will and judgment become paralyzed. If young people would only con- trol their thoughts, there would be no difficulty in controlling their actions, and it would save them from a multitude of sins in after life. Rich and extravagant living is also connected witha fast life. And many young men shorten their existence and a useful career by rich and excessive quantities of food. A surfeited stomach deranges the whole system, and stimulating kinds of food and drink excite the animal passions. High living is a dangerous thing. It has taken many a prominent man from a useful and honored position in society, and laid him in his grave, and then his friends bring lots of beautiful bouquets, and honor his death more than his life, and say, ‘‘What a pity! he was such a nice, good-hearted and generous fellow!’ Yes, he was too gen- erous for his own good and the good of his friends; in fact he was too generous to live. A fast life means an early death. Whiletaking a Turkish bath in one of the eastern cities, I saw aman there who handled about a thousand car loads of graina week, He had been married two months and spent only two weeks of the time at home with his wife. He had spent most of the time in carousing and general dissipation, and hadcome thereTWO FORCES. 289 fond driver had to wait on him and dress him like a child. The poor horses had been standing outside from eight aA. M. to one P. M., and I presume had been out all night beside, for the hackman was tired and sleepy, taking naps while he was in the sweating room. The condition this newly married debaucher was in can be im- agined when his foul whiskey breath was so strong that it made the man who gave him the bath sick at the stomach. I once met a street car driver in Jersey City, N. J., who told me he used to own property and had considerable money, but he wanted to put on as much style as others possessed of means; fell into licentious habits, drove fast horses, and finally became so reduced he had to drive horses for a street car company, and support a wife and mother besides. A fast life always ends badly; bad for the soul, bad for the body, and generally for the pocket also. There are two causes which produce fast men, besides their natural tendencies. One is large salaries. So long as they have moderate incomes—just enough to live comfortably, with econ- omy—they are not so likely to spend money foolishly or become extravagant but when they have abundance, there is a tempta- tion to spend it in some manner, and, as their taste inclines them to a life of pleasure, they freely spend it for such purposes, and the appetite, once sharpened, continues to crave for more. The other cause is physical and mental laziness. There is not so much danger of money leading a man into a fast life if he is kept hard at work of some kind. Hence business men are not so prone to dissipation as their employes are, because they have a great deal of mental, if not physical labor. They use their intellect more— also acquisitiveness; so that the faculties that lead one into dis- sipation are not so active. The most active organs always draw the largest quantity of blood, leaving the others in a weakened condition. Now their employes have less thinking to do, less care and anxiety, and, if they have not the mental temperament and some object in life set before them to bring out their energy, they spend their spare hours in an unprofitable, if not a reckless, manner. Young men having lucrative positions in stores, offices and banks, are prone to this kind of life, and their past giddy life sometimes places them in very embarrassing circumstances, as was the case with some young men in a bank when a fashionable sporting woman called one day and presented a check to beTest a a © ~~ Ee) Na a ee 290 TWO FORCES. cashed. The cashier informed her she would have to be identi- fied. ‘‘O,” said she, “‘any of these gentlemen inside can identify me.’’ There was a general stampede and consternation among the sinful clerks. They got behind the desk and hid their heads under the counter, till the manager perceiving the condition of things, and the awkward position of the clerks, stepped up to the paying teller and informed him that “the was not personally acquainted with the lady, but he knew it was all right, and he could pay her the money.’”’ It was well for the bank there were one or two virtuous souls in it. Of allclasses of men I regard college professors as the purest on the woman sex feeling. The large amount of intellectual brain work they have to do, offsets and cools down the passions. Every man and woman who wishes to make the most of themselves and protect their moral characters, should have some special aim and object in life, and work for the accomplishment of it. Iremember aremark I heard a young man make to his companion one night on the street as they were walking along immediately in front of me. ‘Well,’ said he, ‘‘I do not care, I have no object in life to live for.” I thought that was one of the saddest remarks I ever heard. It is the adoption of just sucha sentiment as that which leads many a person to ruin or suicide. The fast young men and licentious husbands and fathers who lavish their money and strength on fast women, should study and practice economy. Let them pause. think and figure up how much of their thoney they spend in the run of a month or a year, leaving out what they occasionally pay to regular physicians, or more frequently quack doctors who financially bleed them, and they will be astonished. Why, if they had to give one-quarter of what they spend in bad habits to the church or missionary cause, they would consider themselves robbed and ruined. Oh, how sin makes its poor victims pay for their imaginary pleasures! A noble object in life, the exercise of the intellect in literary and scientific studies, combined with habits of economy and industry, is the royal road to a moral life. The artful and ingenious way that fast women sometimes re- sort to asameans of advertising themselves is really astonish- ing. When in Saratoga one summer, I had been to the Congress Spring for a glass of water some time during the day, and justTWO FORCES. 291 ot as I turned and left the spring, a small colored boy neatly dressed stepped up to me, and, in a modest, innocent way said, ‘‘Do you know Miss Lucy?” Surprised and bewildered for a moment at the abrupt and peculiar question, I tried to get at the sense of it, and whether I knew any person by that name. I could not re- member such a person, especially with only the given name, and beginning to have a slight suspicion as to the kind of person meant, I said “No,” to the boy. I asked him who Miss Lucy was. “Dont know." said he, “only she lives at No —— Washington street.’’ I was satisfied then that the boy was quietly advertis- ing a house of prostitution, and the next time I had occasion to pass that way, for it was on one of the principal streets of the city, [noticed a plate on the door with ‘‘Miss Lucy” engraved onit. On another occasion when in Chicago, I had avertised for help, and among the many applicants were two young ladies who complained before leaving the office, that they had been in- sulted by the elevator man. I thought it very strange that such should be the case, and on making inquiries I found there was nothing init, the girls were fast and said what they did by way of advertising.Neate | VEER ant otal Pa ae CONFIDENCE-MEN AND BLACK-MAILERS. CONFIDENCE-MEN AND WOMEN: The Phrenology of them—Manifestation of the Fac- ulties—The Education of them—Definition of a Etack-mailer—The kind of Society in which the worst Classis Found—Two general Classes of Confidence-Men—How the Papers fail to Expose them—Incident Illus trating a Game Practiced upon an old Man one Sabbath Morning: How it was Accomplished—Country People and City People—How both Clases Suffer—Seducton a Species of Confidence-game—s Mock-auction Sales, and the Tricks that are Praticed there—Professional Burglars —The Panel Game—How it is Worked and by what Class—Dead Beats—-How Clerks and Book-keeper are Frequently Confidence-Men—The Society Confidencé- Man—Story Illustrating the latter Class—How Confidénce-Men try to gain the Sympathy of Persous——-How two Young Ladies kept up Personal Appearance when in Straitened Circumstances—How Ladies Play the Confidence-zame—The Girls who wanted a new pair of Gloves—How a Wealthy Man was Confidenced by a Fast Woman—tThe Arts and Tricks of Women to Excite the Curiosity and Passions of Men—The Ingenious Devices of Bad Women to Raise Money and Advertice themselves. BLACK-MaILiInG: Two Forms, and Causes of it-—A Story Explaining one of the Forms-— A case of Adultery—-The Demand for Money—How a Doctor andhis Associate Extorted Money from a Young Man—How Business Men are the Victims of Female Operators—Other kinds of Black-mailing—That dune through Spite and Retalia- tion—An Illustration of it—How two Young Ladies Managed to Dress Elegantly— Black-mail practiced on Educational Institutions—How Men Black-mail Women— How to Resist and Counteract Black-mailers. CONFIDHNCE-MEN., -{must not be supposed that these two classes have any great phrenological differences from the more honorable class. They may have some faculties which are large and some that are deficient, that adapt them peculiarly to their nefarious business. Just the same as certain combinations of faculties adapt men for mechanics, lawyers, journalists,etc. but the general configura- tion of the head will be the same as in other people. The princi- pal difference between them lies in the education of these faculties and the organic tone. A faculty may be educated in whatever direction one pleases. Veneration will worship whatever the in- tellect teaches it to worship, and will be gross or tefined in its worship, according to the propensities or moral sentiments.CONFIDENCE-MEN AND BLACK-MAILERS. Conscience will adhere to what it has been taught is right, but it never teaches what is right or wrong; it is simply a monitor or prompter to do what other faculties teach one is right. So our judgment of right or wrong will depend on our training or education. Circumstantial education has much to do with molding the conscience. It is likewise necessary that we should reason correctly, and in order to do that we must have positive and correct facts as data to reason from. Then our conscience will guide us in the right direction. Otherwise it will not, no matter how large the faculty of conscientiousness may be. Combativeness will fight in whatever direction the other fac- alties callit into action. It will fight for ideas and theories, for moral and religious principles, or in a physical way, in self-defense or to settle some dispute. It will dispute anything it is inter- ested in. Spirituality will believe the truth or superstition. Its office is to believe, and not to determine what it will believe. ; All religious people exercise faith but their faith is as varied and different as the colors of the rainbow, because the faith of each has been educated differently. It matters not, for present consideration, how or by what means that education has been accomplished—whether by sectarian influence, or by a process of reasoning, or by absence of either. Benevolence will give to whatever object itis taught or impressed is in need of help. It makes no discrimination whether the object is worthy or not. Its office is to give, not to investigate; that is the work of other faculties. Firmness stands its ground—is determined, unyielding; will not give in; it makes no difterence whether it be right or wrong; it leaves that for the reason to decide. Hence some per- sons persist in a thing that is entirely wrong, because their edu- cation or reason is at fault. Ideality, or imagination, will con- ceive ideas, images and pictures of beauty that are pure and elevating or impure and degrading, according as it has been edu- cated and exercised. These illustrations are sufficient to show that human nature depends almost or quite as much upon the education of the faculties as upon. their size and development. And the sooner people fully comprehend this fact and act upon it, the better it will be for the public generally. The word education is used here in the broadest sense, meaning any kind of discipline,Set ~ — so) As ra 294 CONFIDENCE-MEN AND BLACK-MAILERS. training or influence brought to bear upon a faculty, whether good or evil, right or wrong. Thus I conclude that confidence-men, black mailers and gam- blers become so through some kind of education of the faculties, either circumstantial, hereditary, or personal, and not merely through a particular organization of thebrain, though that may be a part of the cause. A confidence game is that in which one person prevails upon another to put faith and trust in him, in order to afford a more favorable opportunity for him to rob, steal, impose upon, or in some way injure, or take advantage of, the confiding party. A black-mailer is one who extorts money, valuables, and favors by threatening false reports of a scandal- ous nature, orin some way injuring the good name and moral character of the individual attacked. The practice of these in- famous tricks upon innocent persons is not confined to the rough, and what is generally considered the dangerous‘class, of society. Those who would be least suspected, those who move in refined circles of society, and pass as ladies and gentlemen, are to be found among these contemptible human wolves and alligators. The higher the grade of society in which sueh persons are found, the greater and more extensive will be their operations and im- positions. It would be difficult to classify the different kinds of confidence-men and women, as they change their mode of opera- tion to suit the time, place and circumstances. I might, how- ever, name two divisions of them—those who operate upon strangers, and those who operate upon acquaintances. It is scarcely necessary for me to mention circumstances illus- trating the manner in which this class of men play their games with strangers, as they have been so frequently exposed by the daily papers; although I think the papers generally fail to do their duty in one respect. While they inform the public that such and such a person has been confidenced out of his money, they do not state clearly the mental process by which the good will and confidence of the stranger were enlisted. Hence the warning given to the public is of very little use, because they have not learned just how these men approach and converse with their victims. As this book may fall into the hands of many persons who do not read the city papers, or only occasionally, I will relateCONFIDENCE-MEN AND BLACK-MAILERS. 295 two incidents that came under my own observation, one of them on a Sabbath morning: I had been to breakfast, and was just returning to my room located in a large block in the central por- tion of the business part of the city. AsI ascended the stairs, I met a man coming down, far advanced in life, and almost crazy with excitement. He stopped and asked me if there was any business office in the building. I told him there were several, though they were not open, the day being Sunday. Then he burst out into seme such exclamation as, ‘‘Oh, dear me! I am fleeced, I am fleeced!’’ And showing me a twenty-dollar gold piece, asked if it was not counterfeit. The weight and sound of it were sufficient proof that there was very little gold about it. I took him to the office of the chief of police, to see if anything could be done for him. But he was informed that nothing could be done unless he could find and identify the man. A policeman told him it served him right for being foolishenough to hand over his money to a stranger when he would not let his neighbor have even a dollar without security. After he became self-composed, he told me that he had been cheated as follows: He was going farther west, on a visit to his son, but stopped over at Chicago a few days to see the city, and the Fall exhibition then open. He had a large satchel with him, and was accosted by a well-dressed man in front of the block already described. By some means the confidence-man had found out a few things about the old gentle- man’s place of residence, either by hearing him converse with some other person just before, or else an accomplice confidant, living where he came from, had sent the other one word of his coming, and a few particulars besides. Then the old gentleman, finding he knew so much, told him where he was going, about his son, etc. Of course the confidence-man was well acquainted with his son, and was going on to the same place, and would like to accompany him. But he had to step up in the building and get a ticket first, and as they would not allow the premium on gold, would he (the old man) be kind enough to let him have greenbacks, and he would deposit his gold with him till he could get it exchanged. The old man consented, and he deposited three worthless twenty-dollar gold pieces, for which he received nearly that amount in good greenbacks. The building being located on a corner, was so constructed that it had two entrances, one from2 Pao % 96 CONFIDENCE-MEN AND BLACK-MAILERS. bo each street, So the confidence man going up one stairway, pass- ed through the hall, and down the other, leaving the poor old granger penniless, waiting for his return, while he made his es- cape up the other street. But why was this man so easily imposed upon? Because he was a country green-horn? Not exactly; he had heard about confidence-men, thieves, gamblers, etc., and probably made up his mind he would never be taken in by them, just as many others have done, and some of them shrewd men. But he was undoubt- edly ignorant of the peculiar and various ways they have of ap- proaching and addressing a stranger. Our wise city people would be just as ignorant about these things as their conntry cousins if it were not that they are living right in the midst of them, and hear of their tricks every day, and sometimes business men well posted in the ways of these menare takenin. Another thing that saves city people is the fact that -this class of confi- dence-men do not, and dare not, risk themselves on their own fellow-citizens. They would be more liable to be recognized and arrested some time, whereas country people and transients from other cities would lose double the amount through loss of time and the extra expense of staying in the city. Butcity people are really greater victims and losers by confidence-games than coun- try people, which I shall show further on. Partial ignorance, then, was the cause of the granger’s mis- fortune. Thenext question to be considered and answered is: How and why did the confidence-man make a favorable impres- sion upon the granger’s mind? In the first place, he was mentally in the most favorable condition possible to be acted upon. He was ina negative relation to the confidence man, and the very faculties that produce caution, prudence, foresight, suspicion, and closeness in regard to money matters, were not active, being away from business on a pleasure trip; new objects and surround- ings called other faculties into action, so that the man was en- tirely off his guard when thus approached. Then the whole thing was done so suddenly, that he did not think what he was doing, tiulit was all over and too late. Had the confidence-man made the proposition and left him a short time to consider about it, he probably would not have done it; or, had the favor been asked ofCONFIDENCE-MEN AND BLACK-MAILERS. hite at his own home, he would most likely have acted more wisely. The confidence-man gained his point by first selecting a favor- able place and opportunity; second, he met him ina very cordial, pleasing manner; and, third, he deceived him anc gained his con- fidence by telling him he knew his son: and then. by shrewd and quick manoeuvering, got his mind in a sort of enchanted, bewild- ered state, which blinded his natural perception and judgment for the time being. His memory was likewise inactive or stupid, and failed to remind him how others had been imposed upon, The case is very similar to that of a respectable young lady, who be- comes acquainted with a worthless, unprincipled character, but not being a good reader of human nature she does not perceive his true character, and allows his winning ways and manners to gain her affections. But, as she is a very moral young lady, hav- ing much respect for her honor and good name, he finds that improper advances would be instantly repelled. So he plays the confidence-game on her, declares he loves her above all others, and wins not only her heart, but her hand, in the promise of mar- riage. Then, being in love, and engaged, she places implicit confi- dence in her betrothed, and, though she does not at first yield to his amorous demands, she only gently remonstrates. But he urges and pleads his case like a lawyer, and talks with the earn- est eloquence of a silver-toned orator (at least it seems so in her ears), and he finally succeeds in making her see and believe that black is white, and the deluded and deceived girl, in a moment of excitement, yields to his sexual embrace. The rest of the story is soon told. Having accomplished his base object, he leaves her to her unenviable fate,a sadder, but wiser woman. She had no doubt heard of several who had been deceived in the same man- ner; still, she does not heed the warning, but listens to the flatter- ing talk of her seducer, tastes the forbidden fruit, and becomes an outcast from the garden of innocence. The second incident I wish to notice took place in New York. I was strolling along the street one night, looking at the sights and people, when a well-dressed man, apparently walking by in a hurry, suddenly stopped and stepping up to me commenced to shake hands in a very cordial manner,as they always do, remark- ing, “‘I believe I met you in our store to-day,” said he, ‘‘my name iotat era! etadlthes iedeset techs Pere ne mag tie oia) roea a. oe Se ey ee 298 CONFIDENCE-MEN AND BLACK-MAILERS. is so-and-so, and I am in M—— clothing store just above here.” “Well,” I said, “you are mistaken. I have not been in that store.” ‘Well,’ said he, ‘“may I ask your name and where you are from?” “My name is Willis, from Chicago,” I replied. “Well,” said he, “I see I am mistaken, but there is no harm done.”’ “O, no,” I remarked, as he politely and gracefully bid me good evening. Now,I thought to myself, Ishallnot go far before I shall meet another of those fellows, because I supposed that is what he wanted my name for, to give to his accomplice, he acting merely as a sort of an advance agent. I walked on about a hun- dred yards, when another man stopped and accosted me in the usual warm-hearted way, as though he was an old friend, and pretending surprise at seeing me in New York, said: ‘Why, how do you do, Willis! When did you leave Chicago.” ‘O,” I re plied, ‘‘I left last November.”’ “Ah, indeed; well I have not seen you for along time. I have just come on here to take my sister back, and expect to leave in a few days.”’ After listening to that kind of talk a few moments, I told him “I did not remember ever meeting him.’ ‘You don’t!” said he, assuming astonishment at my forgetfulness, ‘‘well, now you think.” I did; but still I could not think of ever having seen him. ‘‘Well,’’ said he, ‘‘I have met you several times.”” I asked him where he had met me, or if he had been living in Chicago. Then he mentioned one of the lead. ing hotels and some other places; still I could not remember him ‘‘That is strange,’’ said he, as he shook hands again and was about leaving me, when he suddenly turned and mvited me to step across the road and take a drink. I told him I never drank. “Well, won’t you take a cigar, then.’”’ I replied, ‘‘I never smoke either.”” Then finding he could do nothing with me, he bid me good night and walked away. His game was to get onthe social side of me by treating; then he would probably have pro- posed a walk or visit to some store or gambling place, when most likely another accomplice would have put in appearance and wanted to change some money, or get the loan of some for a few minutes; some kind of trick would have been resorted to in order to get my money and skip out. As there are thousands of people visiting cities who step into an auction room, never dreaming of the trap that is set for them, it may not be amiss to warn the reader of the class of confidence-CONFIDENCE-MEN AND BLACK-MAILERS. 299 men connected with them, and their mode of operation. I refer now to mock-auction rooms, not the genuine. But strangers, not knowing the difference, are as liable to get into the dishonorable, as the honorable places. I will briefly mention two of their games: In one case, one of the gang will dress up in a country. man’s attire, and watch his chance. When he sees severa strangers in the room who are liable to bid, he walks in and asks what his commission is for selling a watch. He further informs him that he is very hard up, and must sell his watch to get some money, stating how much he paid for it (perhaps a hundred dol- lars or more), and if he can get so much for it, he will sell it. The auctioneer replies he cannot sell it on those terms; he will sell it for what he can get, but cannot be limited, Well, as he is in pressing need of money, he will sell it, bring what it may, and hands it over to be sold. They bid on it, and some stranger buys it for twenty or thirty dollars, and finds out it is a mere imita- tion, worth about four or five dollars, The other game is man- aged by the auctioneer. He puts upa bogus article for sale, and eyeing a countryman, calls him up, and in a whispering tone asks him to be kind enough to bid it in for him, as he does not wish to sellit for what it will bring; or he is particularly desirous to have it himself. The visitor, to be accommodating, bids it in. Then the autioneer asks him to leave a deposit of five or six dol- lars, so the crowd will not suspect the buying in, and he will re- fund it as soon as the sale is over. So he pays the deposit, and when the sale is over, steps up to get the money he advanced. The auctioneer, assuming an air of indifference, tells him that if he will pay so much more, he can have the article. Of course he remonstrates, but to no purpose. If he threatens to have him arrested, and calls in the aid of a policeman, another auctioneer has taken the place of the former, and of course knows nothing about the affair, and cannot be held accountable for the trans- action; so the stranger has to lose the money he deposited, as it would cost him twice or five times as much more to look up the guilty man. The safest plan is not to invest unless you are sure what kind of a place you are in, what you are buying, and what it is worth. It would take a book of itself to give anything like a full description, with the details of the different ways confidence- games are practiced upon people by professional humbugs,setthemennenaemiiiillins ‘li Lesage a EN 9 A < ra ieee 300 CONFIDENCE-MEN AND BLACK-MAILERS. gamblers, burglars, whisky rings, political rings, bunko-ropers, faro-bank steerers, and the panel-game manipulators. Professional burglars are well dressed, and operate mostly on banks, or wherever they can get large sums of money. They never break into ordinary stores, or risk themselves at common small jobs; they go in fora big haul, or none at all. As for bunko-ropers and faro-bank steerers, I have only to say that if a man is foolish enough to have anything to do with lotteries and betting on games, it serves him right if he does get bitten. The panel-game is worked by a low, thieving class of prosti- tutes, who pick up their company on the streets, and take them to their rooms. The victim undresses, and leaves his clothes on a chair intentionally placed beside a partition in which there is a sliding panel, or small door, that can be opened without attract- ing his attention, and, by the time he is ready to dress, his pock- ets have all been ee of whatever is deemed vane There is a large class of confidence-men who come under the head of dead-beats. They make it a point to get into the good graces of persons far enough to receive favors they cannot obtain otherwise, and will even contract debts they have no idea of pay- ing, unless compelled to do so. They take advantage of ac- quaintanceship for selfish purposes, even if it is at the expense and inconvenience of the person acquainted with. But. some of them play their cards a little differently. They get what they want without paying for it, by an evasive, dodging way of doing business. They will try every scheme they can think of, and make all sorts of excuses, to obtain possession of goods without paying anything, and then the owner may whistle for his money, and, in some cases, will never see or hear of the indi- vidual any more. Some of the mean, stingy, fashionable women in Philadelphia, have been known to send their seryants to a florist or hair store for samples, just before an evening party would take place at their house, make use of them for the evening to adorn their toilet or rooms, and then return them in the morning; or, per- haps, for looks’ sake, buy a small or cheap article. If the mer- chant should send after his goods before the party has taken place, these fashionable liars would send word to the door that they were not in, or could not be seen, and to call in the morning. One merchant Iie eine of their frieue determined he would notCONFIDENCE-MEN AND BILACK-MAILERS. 301 be imposed upon, and sent his assistant back again with a posi- tive demand for the goods, and he got them. If such people had a little more self-esteem or dignity, and less approbativeness or vanity, they would never let themselves down to such small, un- womanly actions; for it is really a polite way of stealing, or get- ting the use of the goods under false pretenses. Another class of confidence-men are found among employes, such as clerks and book-keepers for firms doing a large cash busi- ness. They will attend strictly to business, and work very hard apparently for the interest of the firm, so as to gain their entire oo confidence, and thereby a more favorable Opportunity to ab- stract money in small quantities, or make a large haul of it. Then there is the society confidence-man. He generally comes from the class I have just spoken of, and is sometimes a combina. tion of both. He wants to find his way into fashionable or re- fined society. He is not acquainted, and has probably neither money nor culture to put him there. But he is determined to be asociety man. So he attempts, and generally manages through a little stratagem, to form the acquaintance and gain the good will of a society gentleman. He prevails on him to make a visit to some nice family, where there are young ladies, and introduce him. Or, he may, by attending a grand ball, be introduced, in an accidental manner, through politeness or courtesy. Anyway, providing he can obtain two or three introductions to first-class families, and receive invitations to call upon them, then by play- ing the role of a polite and entertaining gentleman, he works his way very gradually, but surely, into the upper class of society. I have in my mind an individual who will fairly represent the two classes I have just mentioned. Several years ago, before I was engaged in my present profession, there came to my office a man in the prime of life, looking for a situation. I was busy at the time, and did not make any close observation of his appear ance, more than in a general way, as to what I thought his abil- ities were, which I concluded were good. He seemed to be, so far as business was concerned, just the man I wanted; and he proved to be the best person for the position T ever had or expect to get.. He had his hat on all the time, so I did not get the out- line of his head, and his mouth was covered with a light, sandy mustache; so there was not much to be observed without making beeeeee eS os ter) - ators 5 rye Lites SEIT NERY IU IRLTN LLP Rg IMIR E SVS1 eee ame — sof) As era 302 CONFIDENCE-MEN AND BLACK-MAILERS. a close examination. As to what his actual charater might he, it did not occur to me at the time, for I had not made a special study of the features at that time, and I never ask a person for references, because the worst characters can often furnish the best references, especially in Chicago. A sporting woman rented two rooms in one of the finest blocks in the city, and gave the landlord’s agent better references than any other tenant in the building. And the meanest (and I suppose I might say worst) woman I ever had in my employ was one who gave me the names of a prominent minister and one of his laymen as references. So I left the analyzing of the gentleman’s character until a more favorable opportunity was afforded to study him; for I wish the reader to bear in remembrance that the faculties alone do not de- termine the character, but rather the education of them, anda phrenologist cannot always tell just how the faculties have been educated. He cannot tell whether a man has been converted or not, neither can he answer positively the foolish question so often asked, whether a man or woman is married, although he may do it in some instances. But he had not been with me many days before I observed traits of character that were objectionable— that is, little things that caused me to be somewhat suspicious; because, being in hiscompany a few days,I had a chanceto study him more thoroughly, could study his actions as well as his looks. Still,I had heard nothing concerning him or his past character, nor was there anything in his present actions of a seri- ous nature. He had a very annoying way of rolling his eyes to one side, and staring a person out of countenance during conver- sation, as if to make them yield to some power or influence he was trying to impress upon them. His mustache covered what would otherwise have been a disgusting-looking mouth, so that he could not have been called a handsome man. Nevertheless, there was more than one female heart that succumbed to his fascinating manner, for it could not be expected they would look underneath his mustache. Women only look at the outside of a man—I meanasa rule. He was a regular heart-smasher, and could manage to play a tune on more than one heart at the same time. Then he had two diamond studs, which always produce a wondrous effect upon minds not properly educated, and their beauty made up for what was deficient in his ugly mouth andCONFIDENCE-MEN AND BLACK-MAILERS. 303 wicked eyes. But he had another qualification—the gift of gab. He was an excessive talker, and knew how to doitto makea favorable impression. He likewise had some ability for vocal and instrumental music; so that putting all these little gifts to- gether, he could wind a certain class of women right around his little finger. Not only had he a peculiar influence with women, but his pleasing way gained him many gentlemen friends and accommodations among business men, which gave him an oppor- tunity to contract debts. Phrenologically, he had large agree- ableness, human nature, secretiveness, approbativeness and amativeness. Hence he was fond of the women, fond of display, fond of exaggeration, fond of flattery and playing the agreeable, inclined to misrepresent and lie, oiling people all over in order to swallow them; and, having an insight into human nature, he knew just how to take the people and deal with them. Iu order to get a stronger hold upon the people, he joined one of the largest churches in Chicago—represented himself as being related to persons he was not related to, and as being a graduate of a university he had never attended; in fact, sailed under false colors. Thus matters went on until his extravagant assertions aroused the suspicion of one of his lady acquaintances; and she, relating her misgivings to one of her relatives caused an investigation of his character. Information was rece,ved that he had robbed an express company, for which crime hie had served a term in the penitentiary; had likewise robbed and swindled a former employ- er; had borrowed diamonds from a jeweler to wear to a party, wnich he had never returned; and had left two or three wives, one of them with a baby in her arms, and without a penny to help herself. He was brought before a deacons’ meeting, when he was at first defiant and reticent, until he saw they had positive proof of his iniquity.» Then he tried the part of a grief-stricken, humble penitent, though his tears were not very copious. But the deacons were not much affected by the dry-tear business, and al- lowed a reporter to write him up in one of the daily papers. They failed, however, to give a proper description of his appear- ance, so that publishing the affair did very little good to the pub- lic or harm to him, for he only went a few blocks from where he had previously been employed, before he found a position as porter or clerk in one of the leading hotels, when, after a brief stay, he managed to get away with two thousand eight hundred304 CONFIDENCE-MEN AND BLACK-MAILERS. dollars; was arrested and again served a term in the Illinois Pen- itentiary, at Joliet. Confidence-men will sometimes weep, or try to do so, to ac- complish their purpose. Like a man who went to an artist to have a picture of his mother, who was dead, enlarged and finished in India ink. Every time he called to see it he would weep. Finally, the picture was finished, and watching an oppor- tunity while the artist stepped into another room for a few seconds, he carried the picture off without paying forit. What kind of a man can that be who will steal his own mother’s picture, and what must be his feelings when he remembers the dishonest manner in which he obtainedit! There are so many ways and devices which men and women resort to, who are con- nected with good society as well as bad, to obtain goods and presents by unfair means, even though they may not be all offenses against the law, that I think it but proper to allude to some of them in this chapter. I will mention two or three inci- dents to show how prostitutes practice it when they want monev. A certain prominent and wealthy man in a certain city, who was on intimate terms with the mistress of a fashionable house of ill-fame, and was also fond of the social glass, was con- fidenced out of hundreds of dollars ina single night. She made up her mind to have some of his money, and she got it, because a fool and his money is soon parted. One night when he visited her house, she made herself entertaining, got him to playing cards and drinking wine until he got boozy, and Jost his common sense. Then she began to coax and tease him for money, and drew out acheck for one or two hundred dollars, and prevailed on him without any difficulty to sgnit; then she would talk with him awhile and tell him he haid not given her that check yet; and, of course, being drunk his memory was drunk too, so that he did not know what he had done, and, hence, could keep on signing as many checks at intervals as she chose to draw up. And this is about the way such women secure money from their wealthy visitors, or else by threatening to expose them Another case is that of a young woman who was living with a young man, but instead of he keeping her, she kept him. On one occasion when her lover wanted anew suit of clothes, and neither of them had the money, she padded herself around the abdomen so as to look enciente, and went around calling onCONFIDENCE-MEN AND BLACK-MAILERS. ladies and at the business places of gentlemen, stating she was about to be confined and was in urgent need of some money. Of course some gentlemen, as well as ladies, would readily give her a dollar or two, to get her out of the way as quickly as possible; and in that way she collected enough in a single day to buy her lover a splendid suit of clothes. And I got the fact from one of the contributors, who accidentally drepped into the room where they were staying, in a business block, and saw both of them, he with his new suit on. My third illustration, which will show to what extent and how low a sporting woman’s conscience, if she has any, will let her sink, is of a woman who called on a former acquaintance, and stated in a sorrowful way, that her sister had just died and she had no money to bury her with. The lady took compassion on her and gave her fifteen dollars. A few weeks passed away, when as she was passing down the street one day, she was amazed and bewildered to meet the supposed dead sister. Two prepossessing young ladies, whese father was in re- duced circumstances, desired to keep up their personal appear- ance, and live as usual. How to get the necessary money was the question of the day with them; and among the various dis- reputable ways which high-toned, poverty-stricken people resort to, rather than to honest labor, they chose the one they evidently considered had the most show of respectability. They did not like to steal outright, so, assuming a sanctimonious air, they went around the city collecting for some charitable institution. But remembering the old saying, charity begins at home, they put the collections in their own pockets mstead of handing the money over to the institution; and were only discovered in their fraud and imposition upon the public by calling on a generous giver once too often. Young ladies in good society who aim to put on more style than they have means to do it with, occasionally resort to a species of confidence-game. For instance, a gentleman invites a ladv to attend a theater or other place of amusement, and she accepts the invitation. But she wants a new pair of kid gloves, which she is bound to havc, though she has no money to buy them with. She devises a novel way of getting them. She waits till her escort arrives, dresses herself, and is ready to go, with the exception of putting on her gloves; but, much to her annoyance is a3 B' Ys Prk Sorat306 CONFIDENCE-MEN AND BLACK-MAILERS. when they are ready to start, she cannot find them. She searches the room all over, but ‘they are not to be found. Dear mamma looks too, but in vain. What is to be done? She settles the matter by emphatically declaring she will not go without gloves. The gentleman, seeing the situation of things, is almost com- pelled to go and buy apair of gloves, Thus she receives them, without having to pay or even ask for them in a direct manner. Or perhaps she wants a nice handkerchief. In that case she manages to leave home without oue, but takes good care to dis- cover the absence of it and inake it known before arriving at the place of entertainment. No gentleman would like to feel so small as to return to her home, if there was a dry goods store any- where near, and she generally attends to that part of the busi- ness. So he buys het a handkerchief, and, to appear gallant, he must needs purchase a silk handkerchief. But a more conimon way of extorting ‘presents by young ladies having more chéek than modesty is, to deliberately ask for them about Christmas and New Year. I met one of those charm- ing young creatures at a boarding housein New York, one season. I had stopped at the house at shortinterva!s once ortwice before, and on this occasion happened to get there just before Christ- mas. I had scarcely got inside the house before this young lady who had been to a female boarding-school on the Hudson, rushed into the parlor, exclaiming, ‘‘You are just in time to givemea Christmas present!’ Then seating herself beside me on the sofa (because girls and women are very sweet and sociable when they want anything), she said: ‘Do you know»what you can buy for me?’ Iresponded I didnot. ‘‘Well,” said she, “ten yards of black velvet will do.” I replied in a halfjoking way that that would make a poor man of me. ‘O,” said she, “I would not give a cent for a fellow who could not stand that.” Thus there are a thousand ways by which people gain favors and presents, by winning the confidence or taking advantage of their friends. And these little tricks are practiced more or less among all classes of society. One person will do anothera favor, not out of a pure, unselfish spirit, but because he expects the party favored to return the compliment on a larger scale. That class of persons who are always fishing for presents are not slow to let one friend know what another one has given, and they in-CONFIDENCE-MEN AND BLACK:MAILERS. 307 variably do it in such a genteel way as to make ita polite hint for the hearer to do the same thing. | sLACK-MAILING, There are two forms or causes of black-mailing, one spring- ing from an inordinate desire for money, and the other from a mean disposition and a spirit of retaliation. Desire for money is generally the cause, but Occasionally a person who has been foiled in his des; gns will seek to get even by exercising spite and revenge, insome way damaging to the repu- tation of the individual disliked, and likewise make a demand for money. The case of Joseph and his mistress, mentioned in the Bible, fairly illustrates the latter class, with the exception of the money part. Some writer has said, ‘‘Hell hath no fury like a woman scorned.”’ Certain it is that:he who bluntly or scorn- fully rejects a woman’s love, will change that love into the bit. terest hate, that knows no bounds or limits; and he who sternly resists a woman’s amative impulse may expect his fair name to be shadowed with the black clouds of scandal. Poor Joseph got into trouble and jail by resisting the amative impulse of his master’s wife, and John the Baptist lost his head through stir- ring up the animosity of Herod’s paramour. And the reason of such intense feeling in rebuking a woman is because her vanity or the faculty that produces it is wounded, which is. always the strongest element in female character. Perhaps the best way I can explain black-mailing will be to cite instances which illus- trate the mode of operations. While there are plenty of men ready to play such games, it is likewise extensively practiced by women. And in proportion to the advantages and opportunities that come within the knowledge and power of both sexes, there are probably more women who resort to this practice than men, Some time ago two wealthy persons, living in one of the largest cities inthe United States (the one a gentleman, the other a lady) were on the most intimate terms, but of an im- moral nature A third party,a gentleman, was aware of this fact, being well acquainted with both. He had a fine residence, but not much money. His wife went away on a visit, and he unmediately resolved ona plan of making money. Meeting the other gentleman one day, he told him that if he wanted to meet his lady friend at his house, he nught do so, his wife being away. His offer was accepted, and a time appointed when he would beTei iee © MA < 308 CONFIDENCE-MEN AND BLACK-MAILERS, there. Meanwhile the owner of the house had the hinges on the outside bedroom doors oiled so that they could be opened with- out the slightest noise. He also made arrangements with twe persons to act as policeman and detective, and to put in their ap- pearance about the proper time. He left the outside door un- locked, and vacated the house himself after the arrival of the two unsuspecting parties. They proceeded to the bedroom, and closed the door, but did not lock it, making the work of their adversaries comparatively easy. The detective and sham police- man waited till they thought sufficient time had elapsed, and then quietly opened the door of the bedroom—finding them in an embarassing predicament. Then came the tug of war. Twenty-four hundred dollars was the price demanded, to save all trouble and secandal—four hundred dollars down, eight hundred in « few days, and twelve hundred at some further date. They got the four hundred on the spot, by both man and woman handing over all they had, both of money and jewelry. During the intervening days before the eight hundred was to be paid, they sought the aid of a good lawyer, who perceived it to be a ease of black-mail, and so saved his clients from being duped any farther. Although this caseis narrated to show the base and underhand trickery of black-mailing, it ikewise shows that com- mitting adultery may be attended with more trouble than pleasure, and prove to be a rather costly affair, especially where the parties place themslves at the mercy of other people. A similar trick was played by a doctor on a young man clerking in a prominent jewelry store. The physician hada lady assistant in his office, the wife of another man, between whom the moral relationship was not such as it ought to have been. In his practice of medicine the doctor had become acquainted with the family of this man in the jewelry store. The clerk also hada lady friend whom he sustained immoral relations with, which the doctor was aware of; as he wanted money, the woman and he decided on a plan to raise it. They gave the clerk a pass-key so that he could take his young lady to their room or office when convenient. Once in their power they fastened! the cords of evil influence ‘around him thick and fast, and pretty soon came the demand for money—he had none to give. ‘Well,’ said they, “‘you can get some jewelry out of the store, then, we must have: money.”’ What washetodo? He did not want to steal, butCONFIDENCE-MEN AND BLACK-MAIILERS. 309 the combined power of his passion for women and the strong pressure brought to bear upon him by the two black-mailers, was too strong for his poor conscience, which finally gave way, and he began a system of thieving from his employers. Gold watches, chains, rings and other valuables were taken and given to the doctor and his associate, who either disposed of them for money, or made personal use of them. Finally the losses of the firm were discovered, and the young man arrested. He was con- nected with a fine family, and, by the advice of a personal friend of his father’s made a full confession, which led to the arrest of the black-mailers as well. Business men are frequently the victims of female operators, who aim to make money. They visit their offices, and endeavor to hold private interviews, presumably on business. This point being gained, they proceed to make their demands, threatening to charge them with criminal offense with some person, and thereafter to make it public, unless they hand over a certain sum of money. A merchant in Chicago was trapped in just that way. He was a man having a family and a good name, and, being sensitive and jealous of his reputation, feared that, if such a re- port as the woman threatened was circulated, many would believe it, even though there was not a word of truth init. So, to stop the woman’s talk, he thought it best to give her the money she asked, it being a moderate amount. He did so; she was pacified for the time being, but it was not long before she returned for more money. He remonstrated, but without avail. She had broken the ice by extorting the first payment, and would have the second—though nothing was said by her, nor did he ex- pect that she would want any more at the time the first money was paid. He supposed that would end the matter, and that was why he gave it to her. But she had a different idea in re- gard to the affair; and so, whenever she wanted money, she would go for twenty dollars, as she felt disposed. Thus for years he was compelled to pay out money for nothing, or involve himself and tamily in an unpleasant scandal. Had he refused the first payment, he could have saved himself; but, having given her money, she had him fast, because, in the case of a trial or investi- gation, the question would naturally be asked: If there is no truth in the charges, why did you pay her the first money? There is a kind of black-mailing connected with politics, fe Vee9 SU reaemit Ae eS cee S10) CONFIDENCE-MEN AND BLACK-MAILERS. where political leaders extort money, dividends or a percentage from applicants to whom they choose to grant offices, positions anc contracts. But there are no threats of slander, or anything said or done to intentionally damage the character of either party. The political and business world is so full of transactions of this kind—where men compromise each other, buy and sell each other, and bestow favors in order to receive gifts, that the publicis quite familiar with this kind of corruption. Though such operations may, in the nature of things, blacken the char- acter of those who participate in them, still this is not their in- tention personally toward each other, and therefore these things do not properly come under the head of black-mailing. I will now mention one instance to illustrate the kind of black-mailing that is done through spite, retaliation, or for the purpose of controlling and keeping one or more individuals under the influence of another, against his or her will. Or, to put it in other words, A. wants certain favors, privileges and liberties which B.is not willing to grant. A. gets angry over the matter, and endeavors to corner or place B. in such a relation or position that he will be compelled to yield, through fear of injury to his person or reputation, In a Western city of the United States lived a young lady of more than ordinary intellectual capacity and culture. One of her most intimate and special friends was a man of rather hard-looking physiognomy, having a family and a remunerative position. They seemed to take a peculiar and re- markable interest in each other, considering they were not rela- tions and the fact that there was so wide a difference in their ages. Now it happened that a ceriain man in the city advertised for a lady to assist in his place of business as clerk, cashier, etc. This lady answered, and obtained the situation, giving first-class recommendations. But she soon proved herself to be worthless as far as business was concerned. Her ways were dark and mysterious. She was harder to understand than a Chinese puzzle, and more difficult to solve than a mathematical problem. It was soon discovered that she had another dear gentleman friend, a young man. She would rise at five o’clock on a summer morning, and go out walking with him. He would generally escort her to her place of business. The other one would occa- sionally take her home, or perhaps meet her at the noon hour in some restaurant. Thus matters went on until her employer be-CONFIDENCE-MEN AND BLACK-MAILERS. 311 came disgusted with her conduct and manner of attending to business, and was about to discharge her; but her tears and en- treaties excited his sympathy, and heresolved to give her another trial. But there was no improvement, and she had evidently de- termined to get even with her employer by humiliating him, if she possibly couid. With the assistance of two other parties, and by endeavoring to misconstrue a statement, she managed to make a little disturbance, for which she was peremptorily dis- charged. Her old friend was much displeased; it was such a con- venient place for her and all parties concerned. It was a respect- able place, and he must be made to take her back. A planis devised. He goes to the office of her employer, jerks off his top coat, and struts around like a prize-fighter. But the employer had large firmness and good combativeness, and was not so easily frightened. Then the wrathy man threatened to publish a scandalous lie about him in the daily papers, if he did not rein- state his beloved in her position. But the employer was firm as a rock, informed him he could not play any game on him, and further told him, in a positive, decided tone, to leave, and not show his face there again. He left, and concluded not to do any publishing either. Now if that employer had taken her back to work, he would have been compelled to keep her as long as she or her friends wished her to remain, or be the subject of a scandal. Two young ladies in the State of New York filled their pock- ets and dressed elegantly in the followmg manner. They would go out a few miles from some railway depot, situated in a well- settled country place, and stay long enough to make them late for the next train, providing they had to walk all the way. So, viewing a house of which they supposed the owner or resident was in good circumstances, they would call and state their anxiety to reach the depot in time for the tram, and their inabil- ity to do so on foot. The gentleman, perceiving them to have the appearance of well-to-do and respectable ladies, would feel himself, under the circumstance, bound to be accommodating, and would consent or offer to drive them to the depot, which was just what they wanted, and so they readily accepted the offer, All would be pleasant, the ladies being as happy and amiable as a child with a box of candy, till they would come near one or two other residences. Then'there would be a change in the pro- gramme. The quiet, happy damsels would suddenly transformoN eS oo ee 312 CONFIDENCE-MEN AND BLACK-MAILERS. themselves into two screech-owls, and scream with all the vigor- ous power peculiar to their sex. This would naturally bring the occupants of the house out, to see what was the matter. Then the two fair maidens boldly and indignantly charge the gentle- man with having insulted them on the way. In one instance the gentleman was a man of means, and well connected in society. He had been married but a short time to a lady of good stand- ing, and so, for fear of the injury such a story might inflict upor his good name, and considering how scandal might mar the hap. piness and blight the future prospects of his matrimonial life, he gave them quite a sum of money to keep their tongues quiet. - T noticed in an edition of the Chicago Tribune, April, 1876, astatement concerning the editor and proprietor of a certain quarterly review, charging him with making a groundless attack upon acertain university in this country, representing the insti- tution andits professors as inefficient, just because they would not give him from three to five hundred dollars worth of adver- tising. In this way it frequently happens that institutions and individuals are influenced into advertising, paying sums of money for things they do not actually want, or else be grossly misrepre- sented in some manner through the press. This is really but another form of black-mailing. As to whether the charges stated in the paper relating to the editor are correct or not, I cannot say,as I do not know anything about the matter, nor have I seen either the editor, the article he wrote, nor the university referred to; but it serves as an illustration of similar occurrences. Sometimes men black-mail women, by finding out something detrimental to their character, and then going to them, threaten- ing to expose what they know, unless they give so much money, or allow them to take personal liberties of an immoral character —thatis, they are to accord to them the same sexual freedom they have to some other person, or their deeds will be made public. There is, perhaps, but one way for a person to resist black- mail, and free himself or herself from its effects and consequences, and that is to take a firm, positive and decided stand at the very beginning, repelling the first pressure brought to bear upon them, and refusing to even compromise or yield a point that may, in the future, be used against them.matte Cea! aad : ES :q br} a hhooes att Pheri =e ros aa Geran eres sra se ee © MA _< ALDERMAN LIBRARY The return of this book is due on the date indicated below DUE DUE 8 aoe = aes eee Usually books a ptions and the bor there are exce note carefully the date stamped are charged for over-due books a five cents a day, for LeEse special rates and regulations. presented at the desk if renewal r two weeks, but rower should above. Fines t the rate of rved books there are Books must be is desired.tS ine we” eh ant ateras tetera AN wn MX 000 49h 503 coe er eae VT nee oh a Piper rs, ne sot areca hstse beter bres > oat apnea ab sorte x Po Prey sa rot oF esl Serene ss